A Meditation 〈…〉 A Meditation for Lent. A Meditationfor Good-fryday. A Discorse for the day of saint Bartholomewe An Essay of Angels for St Michaells day. A Meditation for St Mathews day. A Meditation on the 16th Psalm. A Medita: for the day of St Thomas. A Meditation for Ascention day. Sepulcrum Mihi Solum Superest. job: portrait Devotionis Augustiniana Flamma. or Certain Devout, Godly, & Learned Meditations. Written by the Excellently-Acᶜomplisht Gentleman, William Austin, of Lincoln's Inn, Esquire. The particulars whereof, the Reader may find in the page following. Set forth, after his decease, by his dear wife & Executrix, Mrs Anne Austin; as a Surviving Monument of some part of the great worth of her ever-honoured Husband, who changed his life jan. 16th 1633. LONDON. Printed for john Legat, and Ralph Mab, 1635. bookplate DEVOTIONIS AUGUSTINIANAE FLAMMA, OR CERTAIN DEVOUT, GODLY, AND LEARNED MEDITATIONS Written, by the excellently-Accomplisht Gentleman, WILLIAM AUSTIN, of Lincolns-inn, Esquire. The Particulars whereof, The Reader may find in the Page following;) Set forth, after his Decease, by his dear Wife and Executrix, Mrs. ANNE AUSTIN, as a Surviving Monument of some part of the great worth of her ever-honoured Husband, who changed his life, jan. 16. 1633. PERIIT ET INVENTA EST printer's or publisher's device LONDON, Printed for I L. and Ralph Mab. 1635. Devout and Godly Meditations, upon, The Conception of our Lord jesus Christ. Nativity of our Lord jesus Christ. Epiphanie of our Lord jesus Christ. Passion. 2. of our Lord jesus Christ. Ascension of our Lord jesus Christ. Mission of the Holy Ghost. Day of Saint Thomas. Saint john Baptist. Saint Bartholomew. Saint Matthew. Michael, and all Angels. and upon Part of the 16. Psalm. His own Death and Mortality. 2. A MEDITATION FOR OUR LADY-DAY: 1621. WHICH THIS YEAR FELL ON PALME-SUNDAY. By WILLIAM AUSTIN, of Lincolns-inn, Esquire. PERIIT ET INVENTA EST printer's or publisher's device LONDON, Printed for I L. and Ralph Mab. 1635. A MEDITATION FOR LENT, AND FOR GOOD-FRIDAY. By WILLIAM AUSTIN, of Lincolns-inn, Esquire. PERIIT ET INVENTA EST printer's or publisher's device LONDON, Printed for I L. and Ralph Mab. 1635. TRIANGULUS IN FESTO SANCTORUM EPIPHANIORUM DOMINI NOSTRI IESV CHRISTI. By WILLIAM AUSTIN, of Lincolns-inn, Esquire. HINC LUCEM ET POCULA SACRA printer's or publisher's device LONDON, Printed for I L. and Ralph Mab. 1635. A MEDITATION FOR CHRISTMAS-DAY. By WILLIAM AUSTIN, of Lincolns-inn, Esquire. HINC LUCEM ET POCULA SACRA printer's or publisher's device LONDON, Printed for I L. and Ralph Mab. 1635. DEO OPTIMO MAXIMO, ET ECCLESIAE CATHOLICAE, HVIUSQVE FILIAE CASTISSIMAE, SANCTISSIMAEQVE, ECCLESIAE ANGLICANAE, (MATRI SVAE PIENTISSIMAE) HAS SVAS THEOLOGICAS LUCUBRATIONES, PIETATIS ERGO (CUM ADHUC IN VIVIS ESSET) DICAVIT, CONSECRAVIT, ET TESTAMENTO LEGAVIT, VIR OMNI VIRTUTUM GENERE CONSUMMATISSIMUS, GVILIELMUS AUGUSTINUS ARMIGER. REcensui tractatum hunc in quatuordecim Meditationes divisum, cui titulus est Devotionis Augustinianae flamma, etc. in quo nihil reperio sanae doctrinae aut bonis moribus contrarium, quo minus cum utilitate imprimatur; modo intra novem menses proxime sequentes typis mandetur. Ex Aedibus Fulham: julii 2. 1634. Sa. Baker R. P. Episcopo Londinensi Cap. domest. A Meditation for our LADIE-DAIE 1621. which this year fell on PALME-SUNDAIE. The Gospel of the Humiliation of jesus Christ, being the Gospel for the Day. Luke 1. vers. 26, etc. 26. In mense autem sexto missus est Angelus Gabriel à Deo, in Civitatem Galileae cui no mea Nazareth. 26. And in the sixth month, the Angel Gabriel was sent from God, unto a City of Galilce named Nazareth. 27. Ad Virginem disponsatam Viro, cui nomen erat joseph, de domo David, & nomen Virgins, Maria. 27. To a Virgin espoused to a Man, whose name was joseph, of the house of David: and the Virgin's name was Mary. 28. Et ingressus Angelus ad eam, dixit: Ave gratiâ plena; Dominus tecum: Benedicta tu in Mulieribus. 28. And the Angel came in unto her, and said Hail: thou art highly favoured, the Lord is with thee: Blessed art thou among women. 29. Quae, cum audisset, turbata est in sermone ejus, & cogitabat, qualis esset ista Salu tatio. 29. And when she saw him, she was troubled at his saying: and thought what manner of Salutation that should be. 30. Et ait Angelus ei, Ne timeas Maria, invenisti enim gratiam apud Deum. 30. And the Angel said unto her. Fear not Mary: for thou hast sound favour with God. 31. Ecce concipies in utero, & paries Filium, & vocabis nomen ejus jesum. 31. And behold! thou shalt conceive in thy womb and bring forth a Son: and shalt call his name jesus. 32. Hic erit magnus, & filius Altissimi vocabi tur; & dabit illi Dominus, sedem David Patris ejus, & regnabit in Domo jacob, in aeternum. 32. He shallbe Great; and shall be called the Son of the highest: and the Lord shall give unto him the Throne of his Father David, and he shall reign over the house of jacob for ever. 33. Et Regni ejus non erit finis. 33. And of his Kingdom there shallbe no end. 34. Dixit autem Maria ad Angelum; quo modo fiet istud? quoniam Uirum non cognosco. 34. Then said Mary unto the Angel how shall this be, seeing I know not a man? 35. Et respondens Angelus, dixit ei: S. Spiritus superveniet in Te, & Uirtus Altissimi obumbrabit tibi: ideo & quod nascitur ex Te sanctum, vocabitur filius Dei. 35. And the Angel answered, and said unto her: The holy Ghost shall come upon thee: and the power of the highest shall overshaddew thee: therefore also that holy Thing, which shall be borne of Thee, shallbe called the Son of God. 36. Et ecce Elizabeth, Cognata tua, & ipsa concepit filium in senectute suâ, & hic Men●s sextus est illi, quae vocatur Sterilis. 36. And behold! thy Cousin Elizabeth she hath also conceived a Son in her old age: and this is the sixth month with her, who was called barren. 37. Quia non etit impossibile apud Deum omne verbum. 37. For with God, nothing shallbe impossible. 38. Dixit autem Maria; Ecce Ancilla Domini! fiat mihi, lecundum verbum tuum; & Angelus decessit ab ea: 38. And Mary said; Behold the Handmaid of the Lord; be it unto Me, according to thy Word: and the Angel departed from her. Let the words of my mouth: and the Meditations of my heart be always acceptable in thy sight; O God, my Strength and my Redeemer. VBi humilitas, ibi & Sapientia (Prov. 11. 2.) With the lowly is wisdom. It is Solomon, the wisest King (nay: the wisest man) that ever was: nay more; the holy Ghost through his mouth; the Spirit of him that is the wisdom of the Father, that tells us where we shall find Wisdom. She dwells at the Sign of Humility. When I considered this day's Gospel, and found in it an Angel of God, bowing down with an Ave; God that dwells in unaccessible Light, descending to, obumbravit, a Shadow: the Son of God, in the form of a Servant; the Mother of God, a Handmaid; her Husband, a poor Carpenter, in Nazareth; a City indeed, but a small one: and that in Galilee: a Region of the Gentiles, a despised people: surely, thought I, here is a fair Sign: here is Humility; Ibi & Sapientia, no question but Wisdom dwells here also: I adventured to knock, and what hath been opened unto Me; what I saw but thorough the grate, I will, so well as I am able, set down here: Saint Luke is the Reporter; and only he (of all the four) records this Story: How he came by it, may be questioned. For, he writes not (as Saint john) What we have seen and handled; but (as it is in the second verse) as they have delivered, which, from the beginning, saw. So, he seems to have it but from Tradition only: yet such Tradition it was, that it came from Ipsi viderunt: from the Apostles themselves (whereof he was none). But, which of them all, (with their Ipsi viderunt) could inform him of the truth of this day's Story? not a man of them. For, though they had been present with him, in his Life, and Passion; yet, none of them were by, at his Incarnation. How came he by it then? had he a Revelation? he pretends none. It is, Sicut Tradiderunt; only, by Tradition. But, quis tradidit? Qui ab initio, They that saw from the beginning: and who was that? There was one, that recorded it safely, Conservabat in Cord, he saith it twice of her; even the Blessed Virgin herself. For, She only saw, and felt, the parts of this Days admirable Gospel: and for this (saith a Father) she enjoyed a long life, after her Son; that she might instruct his divine Evangelists in the passages of his marvellous Infancy. So have we the Gospel of the heavenly Son, from the mouth of the Virgin-Mother, by the pen of the learned Disciple: the sum whereof, is, the Wisdom of the Father, and the Seed of the Woman, made Man: Sublime Wisdom, and humble Flesh, made one Person: Vt, ubi Humilitas, ibi & Sapientia. And I beseech him, that (though I have not Humility enough to learn Wisdom, yet) in observing this Story, I may obtain Wisdom enough to learn Humility. Such a Story hath the Church set before us this Day, in the Gospel for the day, as is without parallel: never was the like, from the foundation of the world; nor ever shall be to the end of it, as the Incarnation of our Saviour Christ. A Woman, Conceiving a God, without a Mother: a Virgin, Conceiving a Son, without a Father. We may say of it, as Moses did in Deuteronomy. Inquire now of the Days that are Deut. 4. 32. past, which were before thee, since the Day that God created Man upon the Earth, and ask from the one end of the Heaven unto the other, if there came to pass such a great thing as this; or whether any such like thing hath been heard; you cannot sample it. This must needs be a holiday; for, God is Conceived. And a day of joy to us; for, he is married to our Flesh. To day, the Longing of the Kings and Prophets; their sighing, (with, vide afflictionem nostram; their desiring (with Esay) utinam disrumperes Coelos, & descenderes) is answered. As in the third of Exodus; Vidi afflictionem populi mei, & clamorem ejus audivi: descendam & liberabo cum. Now, is the fullness of Time come; the beginning of all our good. From the beginning of man's fall, God was angry with us, but now (we see) he will not be angry for ever. For, this day, he is become Emmanuel, God with us: the Word, is made Flesh: the Bread, is moulded in the womb, that shall be baked on the Cross for us. The Holy Ghost hath wrought this Miracle: The Father hath Married; and, the Son is Married to our poor Flesh: and this is the Wedding-day. This is the Lords doing, and it is wonderful in our eyes: this is the Day, the Lord hath made: nay; this is the Day, wherein the Lord is made: let us rejoice and be glad in it. But, to the Chamber of the Bride, who may approach, but the Friend to the Bridegroom? how shall I dare to look into the Chamber, where the whole divine Majesty of the Supernal King reposes? Can I behold the hands of Almighty God, there building the Temple of his own Immaculate Body, in the womb of a Virgin? Can I see how, without the apprehension of the Mother herself, he entered into the Closet of her Virgin-Body, and as (at the first) of senseless dust, so (now) of living flesh he made himself true man, without the help of Man: and, (without the fleshly course of Nature, taking the true nature of our flesh) he framed those Bones, that shall never be broken? I cannot. My Wedding-Garment I have not kept so clean, that I dare enter, or gaze at this. I cannot behold the Sunrising; much less, the Sun of Righteousness appearing, that made it. When, standing at the brink, I but cast mine eye to look into the profound Wisdom of this Humility, the Abyssus of this great Mystery, I turn giddy: and, running back (with Saint Paul) affrighted, Cry: o, the depth! and can say no more. But, it is a Wedding day; a Feast of joy: and it requires, that we be not silent. Therefore, though I be unable and unworthy, yet I will say (with the Lepers, in the Kings.) This is a day of good Tidings: if 2. Kings 7. 9 we hold our peace now, we do not well. Since therefore I am all amazed, and have nothing of mine own; I will, at least, (like them) take of the Spoils, which I have had from others; that we may know, in part, what they, (in their holy Meditations) have seen of this great Mystery. That so, we may rejoice, and give all glory, and praise to God for it. And in the sixth Month, etc. SAint Luke tells us (himself) in the beginning of his Gospel, to Cap. 1. 3. what end he writ it. That thou mayst acknowledge the certainty of those things, whereof thou hast been instructed. Now, to assure you of the certainty of these Things, he sets you down ordinary Confirmations of a Story: the ¹ Time: the ² Place: and ³ the Persons. And (after) tells you what was done; that you may believe it, as Gospel. And his order shall direct me. 1. The Time. In the sixth Month. 2. The Place. In Nazareth: and that was in Galilee. 3. The Persons. God: from whom. Gabriel; by whom: and Mary; to whom (for joseph had no act in this Business). 4. Lastly. What was done: There was a Message sent. First then, of the Time, and Place; briefly: after, of the Persons: and last, of the Message. First, The Time. THE Time of Christ's Incarnation (he says) was in the sixth Month: That was, six Months after his Forerunner, his Cousin (john the Baptist) was Conceived, that He might go before him: and that was, in the days of Herod King of judaea; at the fourth verse. But, there were more Herod (Kings of judaea) than one: and therefore this makes no great certainty. Yet, if you will reckon (as he said to Abraham) according to the time of life, but nine Months Gen. 18. 10. after, from the Birth, back hither, you may quickly know more certainty; that it was (at the Chap. 2. verse 1.) When Augustus Caesar Chap. 2. taxed all the world: and, all the world knows when he reigned, and had power to tax. In his time, josephus tells us, that Herod, the son of Antipater (the Idumaean) was King of judaea. Therefore now (as jacob prophesied,) was the fullness of Time for Shiloh to come: for the Sceptre was departed from juda, and was in the hands of an Idumaean: Gen. 49. 10. and, at this time, was Christ Incarnate: So (here) is the Prophecy fulfilled. I will not take upon me (with the Postillers) for more particularity, to tell you; That, as it was in the sixth Month (that is, March,) wherein God made the world; so was it also, in the sixth Age of the World: and in the sixth day of the Week, wherein God made Man: and in the sixth hour of the Day, wherein Man fell; and the same Day of the Week that (thirty three years after) he died, to repair Man. These Curiosities, as they are nice; so, (be they true, or false) they are needless. It is enough for us to know, That He came at the Time, he was promised: and that was, when the Sceptre was departed. So, God, is as good, as his word. But yet, the Church gives us to know, by the time of the Institution of the Feast, that (of all times of the year) it was in the Spring time: the Time when God makes all the world fresh, and new again: Ecce Omnia de novo facio. He was doing a new thing upon the Earth. Ier●…. 31. 22. And new, not only the World, but all the Low virtues (withered in the world) began again, of new, to rise gently with him. Now, that German (that Branch) begins humbly to bud forth of the Root of jesse, (clothed in our base flesh,) when all the tender Buds and Flowers peep lowly from the Earth, wrapped in the poor swaddling bands of their own husks. When the Air was calmed, and Peace (the daughter of Humility) began to fill the Earth, that the Low growings of the Meek, might not be hindered: At this Time, When all things, by their tenderness are easily bended: at this humble Time, did he humble himself: And therefore the Church keeps the Feast in a time of Humiliation: For the Annunciation seldom, (or, never) falls out of Lent. So have we first found Humility, in the Time. Secondly, The Place. THe Place of his Conception, was Nazareth: It was in the Tribe of Zabulon, three days journey from jerusalem. here was He conceived; and here was his Mother borne; and, in this Place, was he very conversant. In the Synagogue of Nazareth, he made an excellent Sermon on the Sabbath, concerning his own divine office: out of the 61. of Isaiah. here, his Mother dwelled: and (here) he dwelled also, Matth. 2. 23. (as Adrichomius reckons) twentyfoure years. From this Town, He got Fol. 141. a Name, jesus Nazarenus: and Saint Matthew says, there was a Prophecy Matth. 2. 23. for it: He shall be called a * or, Nazarene. Nazarite. Now, Nazareth, was no Village, but a City; so Saint Matthew, and Saint Luke (both) call it: and, it stood in Galilee (a Region, to this day, famous for his dwelling there: And, there was a Prophecy for this also, (as Saint Matthew tells us, and cities it out of Isaiah:) The Land of Zabulon, etc. Galilee of the Gentiles, the people that sat in Matth. 4. 15. darkness saw a great Light, etc. And, from this Region, he also got a Name, (Galilaeus) a Galilean. Nazareth, the Place of his Conception, signifies a Flower. His Mother, is Flos Virginum: a Flower of the Root of jesse: and He, Flos de Radice ejus: and, Flos Campi, the Flower of the field: (Canticles 2. 1.) Cant. 2. 1. So we have here, a Flower, (Christ;) springing from a Flower, (Mary;) in a Flower (Nazareth;) among Flowers (that is, in the time of Flowers,) the Spring. Galilee signifies, Transmigration: and, this Flower, (there sprung) did (after) transplant himself from the one part of that Region, to the other: from Nazareth, to Capern●um. And, not only so, but all about that Region, from place to place, till he had twice (at least) compassed it round, and preached quite through it: that he might every where leave the sweet savour of Life unto Life; the pleasant air of his heavenly Doctrine behind him. And, it produced excellent effects: for most of his Disciples were of this Region. So the jews affirm; when all the Apostles were together (in the Acts) they say, Acts 2. 7. Are not all these which speak of Galilee. These be some Honours (indeed) to the Place, but where is the Humility. Nasareth, was a City indeed; but, such a poor one, as we find no mention of it in all the Bible, till we come to the Conception of Christ in it. So, it was not famous: nay rather, infamous: (if Nathaniel speak, as he thought.) Can any good thing come out of Nazareth? It gave him a Name too, (indeed:) but, when the jews called him by john 1. 46. it, (jesus Nazarenus,) they did but mock him: And, that, which he had from Galilee, did him as little honour. For, both He, and His, were mocked by it, even to julian the Apostata's time, who died, with that scornful word in his mouth, Vicisti Galilee. It was called Galilee of the Gentiles, where he was conversant: And the Gentiles, were the scorn of the jews. Solomon had given twenty Cities of this Region, to Hiram the Gentile, whose people dwelled there: and therefore, it was 1. Reg. 9 11. so called. And, even in those flourishing times, (Salomon's time) it was so meanly thought of, (even, by Hiram himself) that they pleased him not, but he called it Cabul: (Dirty, or Barren;) and said, What Cities are these, that thou hast given me, my Brother? A barren, despised Place it was: Out of Galilee ariseth no Prophet. He was borne in john 7. 52. Bethleem, Migravit in Galilaeam: he was but Transplanted (here.) This Flower of the field, grew not here by Nature: the Soil yielded none such. He was (here) right Rosa inter spinas: For, neither the City, nor the Region could add any honour to him. A Prophet hath no honour in his own Country; nor He in these: they were (both) of mean respect: These Places were long ago despised: and (much more) since: there was Poverty, and Disrespect enough, to make them humble Places (both.) And thus (we see) as he chose jerusalem (a famous City) to suffer in; To teach us, to fear no shame, in the greatest assemblies, for his sake, (as He did not therefore ours:) So He chose (unlike the great Kings of the Earth) Nazareth, (an obscure City) in Galilee (a despised Place) to be married to our flesh: to teach, us Humility. So, there is Humility in the Place too. 3. The Persons. THe Persons in the Story are three: ¹ God, ² Gabriel, and ³ Mary: And if we will consider the Persons together: (ere we do apart;) we shall find many three here. Not only three Persons, but also three Natures: First, God (the Divine.) Secondly, Gabriel (the Angelic.) And thirdly, Mary (the humane Nature.) Secondly, in every Person three Acts: God first sends: secondly, descends: and thirdly makes himself Man: The Angel first enter unto Mary: Secondly, declares his Message: Thirdly, ascends: departs from her. Mary first Believes: Secondly, Consents: Thirdly, Conceives. There are also three things; First, a Message: Secondly, a Dialogue: and thirdly a Conception: and they have each a threefold relation. The Message hath relation; First, to God, the Person, that sent it: 1. Secondly, to Gabriel, the Messenger, that brought it: and thirdly, to Mary, the Party, to whom it was brought. The Dialogue hath Relation; 2. First, to Marry, that demands: Secondly, to Gabriel, that answers: and thirdly, to God, concerning whom. The Conception relates; 3. First, to God, that was: Secondly, to Mary, of whom he was: and thirdly to Us, for whom he was Incarnate. There are also three Things in the Message; First, a Salutation: Secondly, a Benediction: Thirdly, a Narration. In the Dialogue; First, a discussion of her fear: Secondly, a Conformation of her faith: Thirdly, an Expression of her consent. In the Incarnation, an Uniting; First, of the Godhead: Secondly, the humane Soul: and thirdly, the mortal Body, into One Person. Lastly, here are three Conjunctions, (this Day.) God and Man, in Christ: a Virgin and a Mother, in Mary: and, Faith, and Man's heart, in every good Christian. If the Astronomers hold there was a great Trigon of Constellations at his Birth: I am sure here is a great Trigon of Trigons, at his Conception: Saint Bernard says, they were great. For God and Man were never known in Unity of Person before: and it was never heard, that the same person, (being a Virgin) should bear a Son; and (being a Mother) remain a Virgin, till now: And thirdly, as unlike it was, that the Faith of such a Mystery, could ever join, or adhere to the heart of natural Man; no more than Steel and Potsherds: Neither could it, indeed; but only, in glutino Spiritus Sancti: and that hath done it. All these, from the Parties: and, all, but to this effect, that Christ might be made the Son of Man, that we might be made the Sons of God. And (thus) we see, it pleased God to restore man, by the same order and manner, as he fell. He fell, the Devil, ordaining: the Serpent, executing: a Dialogue, interceding: and a Woman consenting. So (here) he is Restored; God ordaining: an Angel executing: a Dialogue interceding: and a Woman consenting. But to enlarge these particulars, were to make a Volume for a Library; not, a Meditation, for an hour: Therefore, I will only consider, the Persons (in several:) and last, conclude with the Message. The first Person (in this day's Story) is God: à Iove principium: We will begin there. God, is a Trinity of Persons in himself: three 1. God. persons, and, all three, God: and, all three, send; Missus à Deo, came from them all: It is an old rule, in Divinity, that all God's Works, ad extra, are done by the whole Trinity. And the sending forth of an Angel, is a work ad extra; Therefore, from the whole Trinity, he came. here, God sends, first his Messenger: then his Son. First, he sends: and (after) descends; or rather, condescends. For, this was no local Motion: he moves all things, and is not moved: And, as (afterwards) he ascended into heaven, yet left not the earth; So (here) he descends into the World, yet leaves not heaven; but, at one, and the same time, fills all in all. He came to us, non locum mutando, sed praes●…am per Carnem exhibendo. But of his descending, anon: Now we may ask why He should send, Cum Inimici essemus, (as Saint Paul says) When we were not only Aliens, but Enemies? Saint john will tell us the reason, Sic dilexit: He (so) loved us, (how much, it is not 〈◊〉. 5. 10. john 3. 16. possible to say) but Sic dilexit, that he humbled himself; and sent not only his Servant, but his Son; even, to his Enemies. Here is a fair, and great example! While you were Enemies, he loved you, love you then your Enemies. In Enemies, there can be no merit of love: what is then the reason, for God's dilexit? we never could (yet) find any other, but sic voluit; such, was his good pleasure in Christ. And, if we be not satisfied with this, but (in curiosity) inquire further, He will inquire after us with Quis es tu homo, Who art thou, o man thyself, that thus enquirest? He requires thy belief; and, thou enquirest a cause: he offers thee an object, (fit only for thy faith:) and thou wouldst have it come under thy reason. And yet, there is a reason of Gods will: but, it is fit for God only, and not for Man, to know: But, if thou wilt needs be reasoning; say, if it seem not most fit and reasonable, that God should will, what he pleaseth: and do what he wils; since thou knowest, that He who wills; what he cannot do, is not God. This is reasonable, be content then, with thy reason, and admiring his Humility, do thou love him for his sic dilexit, quia sic voluit; for, so, he wills thee to do, and meddle not with Quare voluit? Leave that to him alone, for ever. We were utterly ●…anged from him; we had not only deviated, and (like Sheep) gone a●…tray, but were become Enemies; we had lost both Power, and will to send to him: that he then (our better) would seek a Rec●…ciliation, and first send to us, was great goodness, and great humility: Let us then love him for his goodness, and not only admire, but imitate him in his humility; that sent not only his Messenger, but his Son: and that, not to come alone, but even to die for us; that we might be reconciled. And so much for the Person, that did send: and his Humility in sending. Now, the Messenger sent, was an Angel; Gabriel by name: we 2. Gabriel. find him so named in four places of Scripture: yet it hath not, from any of them, been concluded of what Order he was: some think that he was of the highest Order. For Saint Gregory says, Su●…m Angelum venire dignum fuerat, qui summum omnium ann●…ciabat. Thomas Aq●…nas is direct, he was an Archangel, and satis credibile, the highest of that order: howsoever, an Angel he was, even by this Office. For, Saint Gregory says, that the Spirits of God are not always called Angels, but then only, Cum per eos aliqua annunciantur. And if when aliqua annunciantur they be Angels, when maxima an●…tur they are surely Archangels, by his rule: And he will have his Name to agree with the nature of this present Office: For Gabriel (interpreted) is Dei fortitudo: therefore, (saith be) per Dei fortitudinem annunciandus erat, qui potens in praelio ad debellandas potestates aereas veniebat. The Lion of the Tribe of juda was now to be Conceived, therefore Dei fortitudo was to declare it: it was fit an Angel of a great power, should be the Messenger. But it may be asked (concerning this Message) First, what needed an Annunciation? or Secondly, If any; why, by an Angel; not a Prophet? or Thirdly, if by an Angel, why not in a Dream only, but by a corporal vision? These are but Curiosities; yet, they have their answers. 1. First, an Annunciation was fit, Vt prius ment quam carne conciperet: 1. For, beatior Maria percipiendo fidem Christi, quam concipiendo carnem Christi, (says Saint Augustine). Secondly, that She might be a more certain witness of this great divine Mystery, being thus plainly, 2. and sensibly instructed. Thirdly, that She herself might have occasion to offer her own obedience to the will of God; ecce Ancilla Domini. 3. Fourthly, that there being a Marriage to be made between the Son of God, and our Nature, the consent of the Virgin might 4. be had, Locototius humanae naturae: for though Predestination be complete, sine nostro arbitrio causante; yet it is not, sine nostro arbitrio consentiente? so some speak. 2. Now, why an Angel; rather than a Prophet? First, that God's ordinance might be kept: who commonly declares divine Mysteries to men, by the Ministry of Angels: and so, 1. even to the Prophets themselves. That, as the Law was declared by the Ministry of Angels, so the Fulfiller of the Law might be declared Acts 7. 38. Gal. 3. 19 Heb. 2. 2. by an Angel. Secondly, that as the Devil sent a Serpent (not a man,) to deceive the woman, in our Overthrow; so God, might send an Angel (not a Prophet) to instruct the Virgin in our Restitution: So here is 2. a good Angel conversing with a woman, about our Salvation; as, at first, there was an evil one, conversing with a woman about our Overthrow. Thirdly, for the agreement between the Persons: for, Semper est Angelis cognata Virginitas, Angels, and Virgins are of a Consanguinity. 3. 3. Lastly, why by corporal vision? First, because God was to be made manifest in the flesh; therefore the Messenger was to be visible 1. to the eye: since all the Apparitions in the old Testament, were but to prefigure God in the flesh. Secondly, for the dignity of the Virgin herself: for since She bore God, not only in her mind, but also in her 2. Body, it was fit, she had a corporal, as well as a mental apprehension of the Messenger. Thirdly, it agreed with the certainty of the Message. For, we apprehend that more certainly which we see with our 3. eyes, than what we conceive only in our minds. Now, as God did seldom any great thing on earth, but he gave a Model or Type of it first: as, for the Tabernacle, he gave Moses a pattern in the Mount: as (also) to Ezechiel for the Temple: so here, for the Incarnation. For, the coming of this Messenger was prefigured in the 24. of Gen. As Abraham sent his Servant (there,) to Gen. 24. provide a Virgin to be wife to his Son Isaac (who was also a Type of Christ;) so God sent his Servant (an Angel here) to provide a Virgin to be Mother of his Son. Rebecca gave her consent (there:) so, Mary gives her consent, (here:) fiat mihi secundum verbum tuum; And, as Rebecca not only made the Messenger, but the Camels drink; So She, not only to Angels, but to us (vile men) hath opened the Fountain of joy, and everlasting gladness. This great Ambassador, from the King of Heaven comes to poor Nazareth, in despised Galilee, and (there) humbly salutes the lowly Virgin, bowing down, with an Ave, a Salutation that throws an Humility even on the Garb and very posture of the Saluter. Thus he descends! And, though he be held an Angel, an Archangel, so great in power, so glorious in degree; yet, is there nothing of it expressed in this humble Text; but all shut up, and concealed in his bare name only. And why? because his Master (from whom he comes, the Son of God himself) is, this Day humbled, and hath all his Greatness and Glory shut up, and concealed in his low Conception. So, by the example of the Sender, here is Humility, bowing down in the Angel, that is sent: nay, he seems to be the very Angel of Humility. For, he, (the same Angel) even Gabriel, that tells Mary (here,) of the first Act of Christ's Humility, (his Incarnation;) tells Daniel, in his ninth Chapter, of the last Act of his Humility (his Death): here, he comes with Sanctam nascetur, and (there) with Messiah occidetur: Dan. 9 This, is the same Messenger of both. Humiliation is His First, and Last. To show, they were both ordained, and executed; both from the same person, and to the same end: that he might be humbled for us, and we exalted by him. And so much for the Angel of Humility, the Party sent. The Party, he was sent to, Saint Luke describes very plainly. He 3. Mary. calls her, by her Name. And that, was Mary. For which, we are partly beholding to him. For, if Saint Matthew and he had not set it down, we should scarce have known truly where to have had it: for none of the rest, in any mention of her, do name her. I will not stand to describe her by the mysteries of her Names Interpretation: as, that it signifies Bitterness, and Exaltation: and, that as Christ took to himself the Bitterness of his Passion, in taking our Flesh of her; so he hath Exalted her, and us, when he carried it to the right hand of his Father, etc. and, many such like. But, I will observe her only, as Saint Luke hath here described her: and, that is, by her own, and by her Husband's Condition. First, Shee, was Mary, a Virgin, espoused: and secondly, He, joseph a Man of the House of David: Concerning 1. both which, Questions have been raised. 2. First, why should Christ be borne of a Woman, the weaker Sex, rather than of a Man, the more noble, and so, more miraculous. 1. Secondly, if, of a Woman; why, of a Virgin? Thirdly, if of a Virgin; 2. why was She Espoused? Fourthly, if Espoused; why, to one of the 3. House of David? that all this was so, is plain in the Text: why it 4. should be so, shall be answered. 1. First: Why he was borne of a Woman, not, of a Man? Because 1. the Lord would do a new thing upon the Earth; A woman shall jere. 31. 22. compass a man: Now, for one of mankind to be made of an other, without a Woman, was no new thing: for so was Eve made of Adam, long since. And, for a man to be made without woman or man, is older: for, so was Adam. And, for one to be made of man, and Woman, is almost as old, and much more common; we see it daily. There is no News in these. Yet there was one way left, and that was New indeed; for one to be made of a Woman, without a Man, was never done before. And this was as miraculous as any of the other. This was Novum in terris, Mulier circundabit Virum. Secondly, Because he was to execute his Office in the Sex of Man, as most fit, and free from scandal: therefore he would take his flesh from Woman; that that Sex might not be despised: and therefore, as S. Augustine says (to Men;) despise not yourselves o Men, for the Son of God was made a Man: so, he says to Women; despise not yourselves o women, for the Son of God was made of a Woman. Formam viri assumendo, & de Faeminâ nascendo, Vtrúmque sexum hoc modo honorandum judicavit. Lastly, he was truly borne of a Woman, to show that he had a natural, and no fantastical or fictitious Body. Secondly, But if, of a Woman: why, of a Virgin? Certainly 2. for Decency: if, for no other cause. For, we cannot but confess (with S. Bernard) that if a God were to be borne, it were fit a Virgin, of all others, should be his Mother: and, if a virgin should bring forth a Child, it were fit that Child should be a divine one. But there are reasons more. First, He that should take away Sin, should be without Sin: which none can be, that is borne ex copulâ: therefore he must be borne of a Virgin. Secondly, To fulfil old Prophecies, Ecce virgo concipiet: and, that oldest; Semen Mulieris conteret caput Serpentis: therefore (sine semine viri) She must be a Virgin, that must bear him. Thirdly, that as he had in Heaven, a Father without a Mother; so he might have in Earth, a Mother without a Father. As the first Adam, out of the Earth without a Father: so, the second Adam out of (Marry) Terrâ sanctâ the Earth, the Land of Promise, without a Father. Lastly, that it might be a figure of our spiritual Regeneration; which (like his) as S. john says: is not of the will of the flesh, nor of john 1. 14. the will of man, but of God: therefore St. Augustine well concludes: Oportebat caput nostrum, insigni miraculo, secundum corpus, nasci de virgine; ut significaret sua membrade virgine Ecclesiâ secundum Sp. nascitura. Thirdly, But why was this Virgin betrothed? For three Causes: First, for Christ's: Secondly, for her own: Thirdly, for our sakes. 3. 1. For Christ's: First, that in seeming the Son of joseph, and to be borne in Marriage, he might thereby hide his Glory from the devil, and the world: Secondly, lest he should have been justly cast out by 2. those Infidels, as one Illegitimatly borne; for had she been unmarried, who could have blamed Herod, and the jews (says St. Ambrose) 4 if they should seem to persecute a Child borne unlawfully? Thirdly, 3. that joseph might be a Nursing Father, to the Infirmities, and wants of His Childhood. 2. For her ownsake: First, Lest the jews should have Stoned 1. her, as an Harlot, by their Law, Deut. 22. if she had had a Child, and Deut. 22. never a Husband. Secondly, that she might be kept from scandal, as 2. well as from punishment. Thirdly, that joseph might be to her, and her 3. Infant a provident Provider, and loving Companion, in all their necessities, and dangers. 3. Lastly, for our sakes. First, to Commend not only the pureness of Virginity, of which Christ was borne; but also, the dignity 1. of Matrimony; without which, Christ would not be borne. Secondly, that the jews might not say, we had an Illegitimate Messiah. Thirdly, 2. that our Virgins might have no colour to offend, by her example. 3. 4. Now, Why she was espoused to a man of David's house? was first, and principally, to show that She (Christ's Mother also) was 1. of the same Family. For, they were not to marry out of their own Tribe. And, since all the Pedigrees of that Nation ran still (according to their ancient Custom) in the Male line, and not the Female; therefore secondly, that his Genealogy might be described to the jews (according 2. to their own Custom) by the Man's side, his putative Father, (who was of the same Line, with his Mother): for (as Saint Ambrose hath well observed) Qui in Saeculum venit, Saeculi debet more describi: thirdly, to declare, that the Prophecies, and Expectations of the jews were fulfilled. For, it was most commonly known both to the Scribes 3. and pharisees; yea, and to the people, that the Messiah should be of the house of David. For, God had sworn to him, that he would set one of his Seed upon his Throne: this they knew, and sang every day in the 133. Psalm. Therefore was even his Mother's Husband also, of that Psal. 133. House: fourthly, and lastly, to show the Virgin's Humility. For, 4. though she was the Daughter of Kings: nay, though she was the Mother of God: yet, her Husband (of the same House) was no better than a Carpenter. Which when we consider; as, in her, it shows lowliness: so, in us, it pricks the bladder of all humane Glory; and, makes us even ashamed to brag any more of our carnal Nobility: since the Mother of God, was the wife, and he himself accounted the Son of a poor Carpenter. This for the Questions: now something of her Person. Many (and indeed too many) Enconiums have been made of Her●… and too far, have some gone: yet (to avoid Superstition) we must not lay by all the Reverence, we owe to the memory of blessed Saints: especially to Her, (no doubt, the most blessed of them all.) Therefore something would be said. And all, that I will say, shall be but by way of Similitude: and I will compare Her but to two things: Gedeons Fleece, and Salomon's Throne: (peradventure two Types, or Figures, of her). First, like Gedeons Fleece, she only received this heavenly dew, when all the world was barren, besides her. Secondly, the filling that 1. Fleece, was a sign of the jews delivery; and the Conception of this 2. Virgin, a sign, and a beginning of ours. Thirdly, this Fleece received the Dew, without hurt to the Wool: and this Virgin conceived 3. this immortal Dew, without the corruption of her flesh. Fourthly, Gedeon wrung out this Dew, and filled a Vessel with it: and Mary 4. brought forth her Son (that fills this great Vessel the world, and all that is in it.) But lastly; in this She exceeds the Fleece of Gedeon. For of the Fleece of her Body, Christ made himself a Garment, (even 5. his own Flesh) which he wears to this day; and will do, for ever. Now she may be compared to Salomon's Throne, in these. First, that Throne was the Royal Seat of a King: and she, the royal Mother, 1. the Receptacle, of the King of Kings. Secondly, in that Throne, none but the King only sat: and, in her Womb, Christ only lay. Thirdly, 2. in that Seat, Solomon sat to judge all the people: and, in that flesh 3. which Christ took of her, shall He sit to judge all the people: even, the quick and dead. Fourthly, that Throne was made of Ivory, (a part of a most chaste Beast:) and She, of purest Ivory; even Chastity it 4. self, being an immaculate, and perpetual Virgin. And, as long kept Ivory, turns red: so long kept Virginity (as in her,) turns into Martyrdom. Fifthly, that Ivory was covered over with the best Gold; and her chaste Body was gloriously enriched with the beams of the 5. Godhead, when the Holy Ghost came upon her. Sixthly, the Top of the Throne was not ●…ornerd, but round; (the most perfect figure:) and She, 6. tota rotunda; without any base corners of iniquity: a most perfect, and good Woman. Seventhly, this Throne had six Steps, that made it high; and Mary had six Graces, that made her eminent. Gratia super 7. Gratiam. Mulier pudica, saith the Ben-Sirach, Ecclus. 26. 15. A modest Eccle. 26. 15. woman is a Ladder of Graces. The first Step whereof in her, was her Wisdom. The Text says here; Cogitabat. Sapientis est cogitare, She thought what manner of 1. Salutation that might be: Here, she thought: and, in the second of Luke 2. 19 52. Luke the 19 she pondered, and considered: and in the 52. verse after; Conservabat in Cord, She kept these sayings in her heart. She thought; She pondered; and laid to heart the contents of the Gospel. A great sign of Wisdom: nay indeed, the truest Wisdom of all. The second degree, is her Modesty: She feared; Turbata est; She was abashed: like 2. a good Maid, at the presence of a man. And, She answered the Angel in very few words: this sweet silence is a great Virtue in Womankind. And she was troubled at the manner of the Salutation, to hear her 〈◊〉 commendations from the Angel. The more that goodness is commended, the more it fears. Thiefs steal away our goods; and commendations our virtues: therefore She was troubled. A great sign of Modesty. The third degree, is her Chastity, She was a Virgin: we have proof enough of it, for the Text calls her so: She 3. herself says so, Virum non cognosco: and the Angel finds her where a Virgin should be: ingressus est ad eam. She was not gadding abroad: he found her at home, and within. The fourth degree, is her Faith: She doubts not of this great Mystery; nor requires a sign, (as Zachary 4. did in the conception of john Baptist:) her, quo modo fiet istud, is not like his, unde hoc sciam? She only requires de modo, of the Means; since she knows not man: She had read in the Law, and believed, that a Virgin should conceive; but she never read of the Means; that was never before revealed to Man, but reserved for the mouth of an Angel. Zachary doubted of the Angel Gabriels words, even in the ordinary course of Nature; and required a sign, with unde hoc sciam? Therefore he was dumb, and sang not his Benedictus, till his Son john was borne: She asked no sign; but admiring a work above Nature, believes the same Angel, and is made a Sign herself. (Ecce Virgo concipiet, was said as a sign, to Achaz,) and she sings her Magnificat, before her Son was borne. The fifth degree, Isai. 7. 14. is her Obedience: She consents, and becomes readily obedient 5. to the will of God, in saying: fiat mihi secundum verbum tuum. Saint Bernard seems most eloquently to woo her to this answer, that the expectation of Mankind might, through her Obedience come into the world: O pulchra inter Mulieres (says he) fac me audire vocem tuam? Si ergo tu facies eum audire vocem tuam, ipse te faciat videre salutem nostram. So She obeyed, and said, fiat mihi secundum verbum tuum, be it to Me, according to thy Word. The last degree, is her Humility: which is the adjunct to her Obedience: and the very axis of all 6. this Text. Her last words before the Act of the Incarnation (the fiat mihi) are, Ecce Ancilla Domini. That is her profession, to be a Servant, in Humility. Quae est haec sublimis Humilitas? (says Saint Bernard) facta est Mater Dei, & dicet se Ancillam? What sublime Humility is this? She is made the Mother of God, and calls herself an Handmaid? This made one say, that the Humility of the Virgin Mary, was the heavenly Ladder, by which our God descended to the Earth. The very ground of her Magnificat is respexit humilitatem: the Respexit (here,) and the Exaltavit both, are Humilitatem, not Virginitatem: had she not been humbled to Ancillam Domini, she had never sung, Fecit mihi magna. Virginity would not serve the turn: Despised Humility, is above magnified Virginity: Saint Bernard was of that mind, To Virginity (says he) you are invited, Matth. 10. Matth. 18. to Humility you are compelled: of Virginity it is said, let him that is able, Qui potest capere, capiat. But of Humility, Nisi quis efficiatur sicut Parvulus non intrabit in Regnum Caelorum. Without Virginity you may be saved; without Humility, you cannot: and in this very point, he concludes with an audeo dicere, he is bold to say it, that without Humility, the Virginity of the very Virgin Mary herself had never been acceptable. You (saith he, to the proud Virgins of his time) you forget Humility, and glory in your Virginity: But Marry, forgetting her Virginity, glories in her Humility. Be not proud of Virginity: for in the Parable of the ten, there were as many Foolish ones, as wise. These six Virtues were in her, as six Steps in Salomon's Throne; Matth. 25. which once gone over, Solomon, or rather Plus quam Salomon fuit in Throno, A greater than Solomon reposed in it. Where, after he was set, he had the duae Manus, the Supporters of each side the Throne (the Father, and the holy Ghost) that never left, nor utterly failed him. And, at his Descent, the Twelve Lions (the twelve Apostles) that shall hereafter sit on twelve Thrones themselves, and judge the twelve Tribes of Israel. And as the Queen of Saba came to see, and offer Gifts to Solomon, sitting on his Throne: So, came the Eastern Sages to adore, and offer to Christ, sitting on his Throne; even, in the Lap of his Blessed Matth. 2. Mother; where Solomon in all his Royalty, was not like him. Such was this Paradise, which God prepared to make our second Adam in! Yet how gloriously soever she be compared, the Burden of her Song is Respexit humilitatem: and, all that she professeth is, Ancillam Domini. So there is Humility in the Party, sent unto. And so much for the Persons that, ¹ did send; that, ² was sent; and, ³ that was sent unto. Fourthly, The Message. NOw for the Message, it consisteth of three parts. First, He makes her attentive, by his Salutation, and discusses her Fear. Secondly, He declares the Mystery itself. And, thirdly, and lastly; Induces her to Belief, and Consent; by the example of her Cousin Elizabeth, that hath now Conceived in her old age. For the first. He begins with an Ave, the first Ave we read of in the Bible. Therefore, Turbata est in sermone ejus, she was somewhat 1. troubled at it; Cogitabat, She began to be attentive; and thought what manner of Salutation that might be: It is called (in the text) a Salutation: and justly; therefore it is no Prayer: it can be no Prayer: for Prayer is either Petitio, or gratiarum Actio: this, is neither. Therefore, except the Romanists can make better, they are like to obtain nothing by this; nor have so much as Gramercy, for their labour. For, in this, they neither ask any thing, nor give thanks for any thing. Ave gratia plena (without naming her) hath a great Emphasis: as though he should say: O Thou, full of grace (without any name), All hail! Gratia plena] If She were full of Grace, before the Conception, who can tell how she abounded afterwards? well, saith He, full of grace; For, to others Grace is given by parts; but into her, the very fullness of Grace did p●…re Himself at once: and (full of Grace:) because humilibus dat gratiam, and, She, was humble. The Lord is with thee:] Adimpleat Ventrem, qui adimplet Mentem; sit tecum in utero, qui tecum in Animo est. With Thee, he is: tecum, in Cord; tecum, in ventre; tecum, in auxilio: Not only in his Power; as, with all: nor only, in the virtue of his Grace; as, with some: but, with thee, in the flesh, (made of thine own pure blood) as never yet, with any. Blessed art thou among Women] Because Eves offence brought pain to all women's Bowels, as a punishment; but by the fruit of thy Bowels it shall be accounted to them as a merit, they shall now be saved (saith Saint Paul) by bearing of Children. All women were subject to the Curse of God; or, the Curse of the Law: the Wife, to the Curse of God; [in dolore paries:] the Virgin, to the Curse of the Law, [Maledicta Gen. 3. 16. Sterilis]: She, avoided both these. God's Curse; because she remained a Virgin: and, the Laws Curse; because she bore a Son. Some are blessed, because they keep their virginity: some, because they have fruit of their body; but most blessed is She, that hath fruit of her body, and yet keeps her Virginity. Well may she be called Blessed among Women. For this woman took away the Curse, which the first woman had brought on all Mankind, by bringing forth a Blessing in steed of it: Life, in steed of Death; wherein she may more truly be called, Mater Viventium, then ever Eva was. Fear not Mary, thou hast found grace with God]. Why should she then fear? Qui apud Deum invenit gratiam, non habet quod timet. Thou hast found grace, in Conceiving the Author of all grace: the grace, that Eve lost, thou hast found with God. From him, it comes, and freely, it comes: Invenisti, non meruisti; this, was opus sanctum. This, was the free Spirit of grace; the Spirit of God's Love; that wrought this: and therefore no merit of hers (or, ours) was here. Thus ought we to Conceive Christ in our hearts by faith: and after, (being full of grace) bring him forth in good works. Thus far, the Salutation, and discussion of her fear. Now secondly; in the second part of the Message, he comes to relate the Mystery of the Incarnation. And (first) He tells her what 2. manner of Child she shall Conceive: and (after) by what means she shall Conceive. First then, he begins with Ecce concipies: the very words of the 1. Prophet, so long before: Ecce Virgo concipiet & pariet Filium. Only, God be thanked, the Time altered: that, was long since prophesied; and Esay 7. 14. this is now, in hand. Thou shalt conceive, and bear in thy womb, a Son:] Angels may wonder to see him in the womb of a Virgin, whom heaven, and earth cannot contain. O Virgo (says Chrysologus) concipitur ex te Author tuus: ex te oritur Origo; in tuo germine est Genitor tuus: in tua Carne, est Deus tuus; & Ipse, Lucem Mundi per te capit, qui Lucem Mundo dedit. And thou shalt call his name JESUS]. o dulce melos! In aure, melos; In cord, jubilus: at this Name, Let all knees bow, both of things in Heaven, and things in Earth, and things under the Earth: and let all Tongues confess that JESUS is the Lord, to the glory of God the Father * They, that deny to how their knees at this Name, have need of the Prayer for the stubborn ●…ewes, Heb. 13. 20. The God of peace, etc. make you Perfect, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is, set you in joint, for though they stand stiffly, yet (sure) they walk not uprightly, that deny this duty. For he shall be great, and called the Son of the most High]. Surely, the Son of the most high God. For, Qui ingreditur, & egreditur, & introitus sui & exitus, nulla vestigia relinquit, divinus habitator, non humanus est. And how great he shall be follows, for he adds: And the Lord God shall give him the Seat of his Father David]: He had sworn it, in the 133. Psalm; and, is (now) as good as his word: that he might rule the Nations with a Rod of Iron, and bind their Princes in Chains: that is, even fetter their Consciences in the Laws of his divine Gospel. And, though they be strong, (even bonds of Iron) and Laws, ever durable: yet is his Burden, sweet, and his yoke easy; they shall willingly submit unto it. David (though a King) was a Shepherd; so, was jacob; and so, was Christ. He shall rule (saith the Angel) in the house of jacob,] id est, Aswell like a Shepherd as a King. For, his Sheep shall know his voice; and, of his Kingdom there shall be no end. For His, is the Kingdom, Power, and Glory, for ever, and ever. Amen. Such was the Son, she should conceive: Now, he declares the 2. Means, upon her Question of Quo modo fiet? [The Holy Ghost shall come upon Thee: the Virtue of the most High shall over shadow thee: and that Holy Thing that shall be borne of Thee, shall be called the Son God.] Wherein three things. First; he shows Quis, who did it. Secondly; Quo modo, how it was done. And thirdly, and lastly; Quid, he describes again the Work that was made (the Child that she should bear). First: Who did it? It was the Act of the whole Trinity: they 1. Quis. all descend, and condescend to the work: He names them plainly in the Text. For, here, is ¹ Spiritus Sanctus; and ² Virtus Altissimi, (id est, Patris;) and, quod vocabitur, ³ Filius Dei: the Father, Son, and holy Ghost. So, they are All present: and the Work, was of them All; they did it: three Persons, do one Act; for all three, are but one God. But if (with Mary) we will ask the Angel, quo modo; and inquire 2 Quo modo. after the manner; we can but have the answer which he gave Herald. And, howsoever She understood it, by what she felt in her Chaste body, or apprehended in her pure mind; yet it is a dark Mystery, and too hard for us. His words be; [The holy Ghost shall come upon. The Virtue of the most High shall over shadow thee: and the holy Thing shall be borne.] This last we only understand: we know what it is to be borne. For, we were all borne ourselves. But, for the rest, we may admire, but never understand them. Superveniet in Te, is more, then Veniet super te: to come upon in Thee, is a strange phrase to us. And, as little can we make of Virtus obumbrabit: we cannot conceive how the Virtue of his brightness, that is the Father of Lights, should obumbrare become a Shadow. A Domino factum! It is Gods doing, and it is wonderful! But, some, paraphrase it thus. The holy Ghost shall come upon, and in thee, to purge, and cleanse thee, that thou mayst conceive without sin: the Virtue of the most high Father shall overshaddow, and sustain thy weak Nature: sub umbra alarm, under the shadow of his Wings: for so great, and mysterious a Work: and the Son of God shall be borne of Thee. Saint Augustine would express the work of the Incarnation to the jews, in this manner: Behold (saith he) the Harp, what sweet Melody it makes: three things seem to be present: ¹ the Art, ² the Hand, and ³ the String; and yet, but one sound is heard. The Art dictates: the Hand touches: the String sounds. Three work together; the String only sounds; neither the Art, nor the Hand; yet, they both work with the String: So, neither the Father, nor the holy Ghost was Incarnate; yet, they both wrought with the Son. The String only, sounds; and Christ only taken Flesh: yet, it was the work of all Three: But, as the sound belongs only to the String; so, the Humanity belongs only to Christ. And thus, as three persons clothing one of themselves with a Garment, do (all of them) the same work; and yet, but one of them is clothed. So here, All wrought; but the Son only was Incarnate. Thus, some have adventured to express it by comparisons: but (to say the truth) for the true quo modo of it indeed, we must be all driven to confess (with Saint chrysostom) I know the Word is made flesh; but quo modo factum sit, nescio: and wonder not (says he) that I know not; for, there is not a Creature knows. And even Saint Augustine himself comes in (at last) and for his part, confesses as much: Let the faithless jew (saith he) tell me how Aaron's dry Rod budded, flowered, and brought forth ripe Almonds, and I will tell him, how the Virgin conceived, and brought forth a Son. But, neither can the jew, express the conception of that Rod; nor I, the conception of the Virgin. And should the whole Conclave of Fathers be asked their verdict, they would all come in, with Ignoramus. We will leave (then) the Factum Mirabile, the wonderful concealed Mystery of the Manner; and hear, what the Angel says of the Factum mirabile in oculis nostris; the wonder, that we may see with our Eyes, the Thing done: the Person in the Flesh. And that is [Sanctum quod ex te nascetur, vocabitur Filius Dei] it is plain, by this, which person of the Trinity was Incarnate: namely Quid. Filius, the Son. Ne filii nomen ad alium transiret, qui non esset filius aeternâ nativitate: Lest any of the Persons should have the name of Son, that was not so, from all beginnings. He calls him sanctum, that Holy Thing: Sanctum though it be substantively put here, is (of it self) an Adjective of the Nominative Case, Neuter gender, and Singular Number; and, hath here no Substantive. We may well supply it from Saint john; and, call it Sanctum Verbum. For, that is the same Case, Gender, and Number (there). And, as (here) Sanctum nascetur; so (there) Verbum Caro factum est; Which, is all one in effect, and bears the same sense. But (Sanctum) will well stand alone, for a Substantive too. For, it is not one of his Attributes only; as being Conceived by the Holy Ghost (and so, Holy); but, it is his very Name. For, so his Mother sang of Him, before he was borne. He that is mighty hath magnified me, and, Sanctum nomen ejus: Holy, is his Name. And that She learned (here) of the Angel: who adds, that this Holy shall be called the Son of God. Before; he called him Filius Altissimi; just, in the same verse, where he names Spiritus Sanctus: to show, that Altissimus and Spiritus Sanctus, are two distinct Persons: and (here) he calls him, Filius Dei; to show, that Deus and Altissimus, are both one person. For, one cannot be Son, of two. He cannot be the Son of Altissimi, and of Dei too; unless they be both one. He is (then) the only begotten Son, of the Father: and, Ipse, Altissimus: and, He, is the most high God, ever to be praised. And though it be said, Conceptus ex Spiritu Sancto, and that the Holy Ghost wrought here: yet, he is not the Son of the Holy Ghost. For, every thing that is borne, by, or of, a thing, is not (presently) the Son of it: no more, than a Christian that is borne of Water, is the Son of Water. But, the Work of his Conception is more principally attributed to the Holy Ghost; because it was Opus eximiae Charitatis, a Work of singular Love towards us. And Love, is the proper Influence of the Holy Ghost; who is Spiritus Charitatis. Therefore, Conceptus ex Spiritu Sancto, is properly said. And, He was Conceived, non ex substantiâ, sed ex operatione Spiritus Sancti. For, being begotten of the Father, before all worlds; and borne of a Virgin, in the fullness of time: having a Father, for his Godhead; and, a Mother, for his Manhood, (which are both his Natures;) the holy Ghost cannot be his Father: For so, there would be two Fathers in the Trinity, of but one Son; which were an absurdity. Neither, is the holy Ghost (though he proceed from the Father and the Son) the Son of either of them. For then, there would be two Sons in the Trinity, and one of them, a Father. He (then) is the Son only; and the only Son; and that, only of the Father: they (all the three) that wrought; but He only, factus, the Holy Thing that was made. He is, and vocabitur shall ever be called, Filius Altissimi, the Son of the most High: that is, the Father. Which holy Thing, the Son of God [ex Te nascetur] shall be Borne of Thee, (saith he, to the Virgin) that is, be made Man. He was so. For, (as Baudinus says) In ipso Conceptionis momento Carnem & Animum, ut statim perfectus esset homo, suscepit. He took on him, whole Man, that he might heal whole Man; (quod enim inassumptibile est, incurabile est). He took all, that God hath planted in our Nature, (Sin excepted:) for, God never planted that there: that was our own Worke. He was but in the similitude of sinful Flesh; not, in sinful Flesh; but, very like it. For, like sinful Flesh, it hungered, it thirsted, it wept, it smarted; and so, like sinful Flesh it was, that it was sinful Flesh, in the body of his Mother, before he took it: but, when the holy Ghost came upon her, it was wholly cleansed, and made fit for Innocence itself to wear, before he put it on. But, can the Deity; can the Divinity be in the Flesh? how may that be? It is Saint Basils' question; and He shall answer it too, for me. Even so (says he) as Fire is in Iron: not, by Transition, but, by Communication. For, the Fire goes not forth, to the Iron; but, remaining in his own place, imparts his virtue to it: neither is it diminished by imparting; although it fill that wholly, which receives it. Thus doth the Word (this Sanctum, says he) not removed from itself, dwell with us; without any immutation. Thus came this heavenly Fire, into the dull Iron of our Flesh: and, when the holy Ghost came upon the Virgin (as the Sun upon a Rose, or Lily) to quicken and make it grow, than did this glorious Light [obumbrare,] take of her his Body, quasi umbraculum; that, by the shadow thereof, he might exhibit himself to us. And that (since he is a Spirit; and we, but Flesh) we might, by the object of his Body, see God, in the Flesh, with our eyes; as we see Fire, thorough a Screen: the Sun, thorough a Cloud: or a Light, thorough a Crystal Lantern. And well might he be called the Son of God. For, Qui Conceptu suo Virginem servat, & ortu suo Virginem relinquit, non Terrenus, sed Coelestis homo est. And this, had his Type too. He was prefigured in the Bush of Moses: He was the same Fire (here), that he was (there). For, as the Fire burnt in the Bush; and yet; the Bush lost not her Greenness; so Christ was Conceived, and borne of her; and yet She lost not her Virginity. He descended (there), to deliver them from Egypt; and He descended (here) to deliver us from hell, and the darkness thereof. And this, for the second part of the Message; the declaration of the Mystery. Now in the third (wherein we will be brief;) He induces her consent; showing the possibility, by the example of her Cousin Elizabeth: 3. and so, to prove that nothing is impossible to God. For, She (now, six Months ago) even beyond the course of Nature, in her old age, Conceived his forerunner, john; Who was also, Vir humilis: Living, in the Wilderness; feeding, on nothing, but what grew of itself, (Locusts, and wild Honey); Clothed, in Camel's hair; with a Girdle, but of Skins, about his loins. So, he concludes his Message, with the mention of an other pattern of Humility (but, that belongs to Saint John's day); and Mary concludes the whole Story, with the obedience of her Humility: Ecce Ancilla Domini! fiat mihi secundum verb●…m tuum. But, to say truth; of all Humility, none is like that of [Sanctum quod nascetur] His, that (this Day) was made flesh: for him, to be brought so low! For him, that thought it no robbery to be equal with God, to be humbled, usque naturam hominis, usque ventrem Virgins: usque filium Ancillae; usque formam Servi: usque Lectulum Praesepii; And lastly, usque mortem maledicti, seems to be too much for him, that is Deus Deorum, & Dominus Dominantium: yet this (of the Incarnation) goes lower, than them all. For, in his Humanity, he wrought miracles in his being the Son of a Handmaid, he showed himself, and was called a Master: in his Servitude, he commanded devils; in his Cratch, he was adored: in his death, he shook Heaven, and Earth; but, in his Incarnation, he seemed so weak, that Verbum non potuit fari Verbum, the word could not speak a word; much less, did he do any thing to show his power. If ever Humility be to be learned by example; it is, from him. Let us learn it then. For (here) we have the Humility of God, the Sender: of Gabriel, the Messenger: of Mary, the Mother; and of Christ, the Son, our Saviour, for our example; and all, in the Text. [So the Angel departed from her.] And, so much, for the Text, and Gospel for this Day. But shall we end here, and leave Humility in the dust? There should ever with a Humiliatus, go an Exaltavit: Friend, sit up Luke 14. 10. higher; was said to him in the lowest place. If any be exalted, it shall be the humble and meek: for, none can be lifted up, but from a low place; and, out of the dust, will he raise the humble. Christ was (this day) humbled: we celebrate it this day, in the memory of his Incarnation. He was brought down into the dust of our Earth, (our flesh.) But, when he road magnificently into jerusalem with * On Palme-Sunday. the Acclamations of Rex Israel, and Gloria in Excelsis, about him; he was (in some sort) Exalted: He rid in triumph then. And (as this year falls out) we celebrate that Exaltation, this very Day, also: for this, is Dominica in ramis Palmarum. Palme-Sunday, as well as our Lady-Day. And though Durandus, in his Romish Rationale, would not have them kept both at once, but one of them (the Annunciation) put off, till the next day; yet, doth our Church very well (this year) to keep them (as they fall) both upon one day. For though the one, be of his Humiliation; and the other, a kind of Exaltation; yet, they have many things so like, (by the way) that they may seem Types one, of an other: and they both end in Humiliation. For first; this day, when he drew nigh to jerusalem, he sent two of his Disciples to a Town, to prepare him an Ass to sit on: And (this 1. Day) when the fullness of Time drew nigh, he sent one of his Angels to Nazareth to prepare him our flesh, to put on. Secondly, They had 2. charge, if any contradicted (with, quare solvitis, & c?) to answer, that the Lord would use him; and then, they should consent to let him go. So, the Angel, when Mary seemed to question (with quo modo fiet?) He answered, Sanctum nascetur: the Lord would put it on; and She consented; fiat mihi. Thirdly, they found the Ass tied, where two ways met: and He found our flesh tied by Satan, and original 3. sin, between the two ways; of good, and evil. He sent, He came to lose us; And (now) we are all Freemen in Christ. Fourthly, upon 4. this Ass had never man ridden: and, the flesh of the Virgin, had no Man corrupted: yet, was it an Ass used to the Yoke; and yet, was She, sub jugo; Betrothed to a Husband. Fifthly, As the Prophet cries to jerusalem, to foretell his coming, with an Ecce. Netimeas Filia 5. Zion: Ecce! Behold thy King cometh to thee meekly, riding on an Ass: So the Angel hath his Ecce, almost in the same very terms, Ne timeas Maria: Ecce! Behold, thou shalt conceive, and bear in thy Womb, (that is, thy King cometh to thee, meekly clothed in thy Flesh.) And sixthly, Mary may be well compared to the Daughter of Zion. For, 6. Filia Zion was the City of David; his Castle, and dwelling house: and Mary was of his Seed: his Daughter; and one of his house, and family. To Her, our Saviour comes, as to the Daughter of Zion, this Day. For, seventhly: As this Day, he descended from fruitful Mount Olivet, riding humbly on a poor Ass; So now, He descended from 7. the glorious Mount of Heaven, clothed humbly in our poor Flesh. Eightly, He comes (this Day) into the Womb, to the same purpose that he road, this day into jerusalem: that is, to become a Sacrifice for 8. us. Therefore the Prophet, so long ago, called him, Rex tuus (non alienus) thy King; ex te natus: in te nutritus: pro te moriturus. He Zach. 9 9 comes, not with glory, to judge; but, with meekness, to suffer: not, like Nebuchadnezer a Foreign King, to Captive; but, like himself, (Rex tuus) thy King, to Redeem, and lead Captivity Captive. To thee, He comes; (Venit Tibi, non Sibi.) And ninthly, as He came to jerusalem with a Quoties volui? showing how oft, before, He would have 9 called them: so, he came not (this day) in the flesh, till he had showed us quoties voluit, how oft (before) he desired to be in the flesh for us; both by the mouths of his Prophets; and, by his own many Apparitions, in the likeness of man, before his coming. Tenthly, He wept, when he drew near the City: and no doubt but He cried, when 10. He was borne for us; yet then, (as now) not so much for his Passion, as for Compassion. This had his Type too: for it was prefigured in jeremy, weeping over jerusalem, for the Babylonish Captivity: as He wept over it (here) for the Romish, which it was, shortly after, to suffer. Eleventhly, He had (there) his Disciples Clamantes: and (here) also 11. his Angel Annuncians: they proclamied his Title in the Streets, Beatus qui venit Rex Israel, Filius, & Regnum David: and, the Angel says, this Day as much; Hic erit magnus; dabit Illi Dominus Sedem David Patris, & regnabit in Domo jacob: that is, Rex Israel. They cried Hosanna to the King, in Excelsis: where is Eternity. And the Angel says, Regni ejus non erit finis: there is Eternity, too. As then, they met him, in his Triumph, with flourishing Palme-Branches; So, let us, (now) meet him, in his Humanity with our flourishing virtues, which (in his Righteousness) makes us like green Palmtrees: for florebit Iustus sicut Palma; (says David). And th●…s much for the Analogy, which the Acts of * The A●…nunciation, and Palme-Sund●…y. these Days have one Psal. 92. 12. with another. But, the Fathers have made a more mysterious Explanation of some of these Things; which, (with what we have added) we will briefly take view of. First, they compare this taking of our Flesh, to his 1. Riding on the Ass. For, as the Ass, is an ignorant Beast, fit for burden: So, is our Flesh he took, an ignorant Mass, fit to be burdened with the Humilities imposed on it in the Gospel. They say, that (ever since Christ road on an Ass) their whole kind have carried the print 2. of the Cross, on their backs: I am sure, that since He took our humane Nature, he hath enjoined us to bear Him, his yoke, and his Cross, on our backs: We are bought by him, and must submit ourselves to this purpose: Empti estis pretio magno; glorificate, & portate 3. Dominum in corpore vestro. We must bear his Burden; we are led 1 Cor. 10. to it, by his example; for, he submitted his own Flesh (after he had taken it) to the Carrying that burden of wood on his back, (the Cross) for us; which, he hath enjoined us, to do also: Omnibus Oneribus patienter dorsum supponentes, to take up our Loads, our Crosses too, and follow him: therefore Vt jumentum factus sum apud te says David. Psal. 72. 23. He came riding on an Ass Colt, whereon never man had ridden; and, on an Ass used to the yoke, (it is collected, that he road (by 4. Math. 21. 5. turns) on them). The Ass, used to the yoke, signifies the jews, mancipated to the Law. And the Colt (whereon never man road) was the Gentiles, used to the Liberty of Nature: He came to both: that so, he might save both. They cast their Garments on the Ass, and in his way: and we must cast our Goods, and what we possess (which 5. are the cover of our Flesh) at his feet. For, Christ road not on the bare Ass; neither will he have the bare obedience of our Souls, but of our Bodies, and all we possess, at his dispose and Service. They, 6. that cast their Garments in the way, were the Martyrs, that cast down their Bodies (the Garments of their Souls) for Christ's Triumph, to go over: and so do they, that lay down their possessions, and bring down their bodies, by Abstinence and Fasting. For, thereby, they suffer a kind of unbloody Martyrdom. They (then) clothed the Ass with the Garments of their Bodies; and, the Apostles have (since) clothed the Doctrine of Christ's Humanity 7. with the words of their mouths. Simple Wisdom, is more glorious Attire, than all the Eloquence of the Heathen Orators. For, as Samson destroyed the mighty Philistines with the jawbone of an Ass; so hath Christ confounded the great Doctors of the Law, in Buccâ Idiotarum Apostolorum, out of the mouths of the simple. And, though they speak simply, and seem simple in our carnal eyes; yet, 8. we must hear, and obey them, coming in His Name. For, if God should speak to us, through the mouth of a very Ass indeed, it were no more to be neglected, than it was to Balaam, who was a Prophet himself: here, if ever the proverb were true, it was true now: Asinus portans Mysteria. They not only cast their Garments, but Boughs in his way, and they that prepare the way of the Gospel to our hearts, by sentences 9 out of the Scriptures and Fathers, break Boughs, from those flourishing Palmtrees, and cast those Branches in his way. Clergy men break Boughs, from Abraham's Obedience, Joseph's Chastity, and Moses humility, and cast them in the way: and Laymen cast their Garments, their Goods at his feet, as they did (at first) to the Apostles in the Acts: learning from them, and their Succeeders, how to employ, Acts 4. and dispose of all that they possess, and both together, portant Dominum in corpore suo. By cutting boughs, by casting Garments, and bearing Christ's Burden, we shall be saved; for so was Noah, (by 10. cutting down boughs, to make an Ark:) So was job, by casting Garments, to clothe the poor: and, so was Daniel, by daily labour, and bearing sorrow for his people, ut jumentum. Some, clothed the Ass; some, lead; some, cut boughs: some, cast branches: and some, strewed the way: Therefore, every man 11. ought to do something, to entertain Christ in the flesh, since every man cannot do every thing. They cried Hosanna to him: which word (of itself) properly signifies nothing, but shows an effect of a well-wishing mind; so, when 12. we cannot find words to express our good affections to Christ, we must (at least) like them, Bene ominari suspiriis inenarrabilibus. Yet, Saint Hierome says, it signifies as much as, Salva, obsecro: for Domine salvum me fac (in Hebrew) is Anna Adonai Osianna. Therefore they cried Osanna Rex Israel, filio David: Benedictus qui venit in nomine Patris; Benedictum, quod venit regnum patris David: Pax in Coelo, Gloria in Excelsis: Hosanna in Altissimis: Almost the very Song of the Angels, at his Birth. All which is (in effect) thus much: Hosanna; save, we pray thee, thou that art King of Israel, and we thy Subjects, which art come by the Assumption of the flesh, in the name of the Father. Blessed is now the Kingdom of our Father David, to whom he was promised: he that comes is blessed: and he comes blessing. Hosanna john 5. the second time, in Altissimis. The first Hosanna, was to Rex Israel, filio David: (his humanity:) this last, is in Altissimis, to his Godhead, 13. in the highest heavens. Because Christ came, in his humanity, meritoriously; and in his Divinity, effectually to save us, therefore Hosanna salva obsecro; to them both: that there may be Pax in Coelis, and Gloria in Excelsis: that we may (first) have Peace with heaven; and (after) Glory, in it. Yet they understood not, what they said; no more than Caiphas: 14. but, they prophesied, and saved the Stones that Labour: and, when they would not still cry thus, the Stones themselves opened their mouths, and rend at the Passion. This was the cry, both of them, that went before, and them that came after. And, who were they? They, that went before, were the patriarchs, and Prophets of the jews; they that follow Christ are the Apostles, Martyrs, and Doctors of the Christians: the Prophets went before his face, to prepare his way, and make his paths strait: and the Christians that come after, follow the path, that he hath trodden out for them: yet both have but one cry, Osanna, Salva obsecro: For, as two (that do will the same thing) are said to be of one mind; and two, that have Faces alike, are said to have one countenance: so, our Faith, and the Faith of the Ancients is the same Faith, though the manner of believing, be diverse. They carried Palms also in their hands, a token of his victory (for their sakes) over Sin, and all temptations; Which gave the 15. Church (anciently) occasion to go in Procession with Palms in their hands, (on this day:) from whence, it was called Palme-Sunday. But (howsoever this custom is left) thus joyfully went they then before him; and thus honourably went He in Triumph to his Death; to show, that he went, to triumph over Death: And, that they that saw him 16. go so gloriously to his Passion, might know, that he went, not (as a base Malefactor) to suffer for himself. And (withal) behold the vanity of worldly honour! When they, that thus joyfully now, brought him into the City, within five days after, thrust him out, and killed him. Yet he, admitted their Acclamations; and why? when they 17. would have made him a Temporal King, he avoided them; but, now, they acknowledge that He comes to Restore the Kingdom of David, he not only suffers them, but suffers none to rebuke them. We need not fear then, but he will admit, and accept of Osanna Rex, in the Humility of his Incarnation, that refused it not, when he road to his Passion: so it be joined with the consideration of his Godhead, in Excelsis. This noble and triumphant entrance into jerusalem, had a Type 18. also: It was prefigured in David's glorious Procession long before. For, (thus Triumphantly) brought he the Ark of the Covenant, into the Holy Tabernacle: and thus, in Triumph, did Christ bring his Body (the Ark of our Covenant) into the Holy City, and there placed it on the Altar of the Cross, to be a Propitiatorium or Mercy-seat, 'twixt God and us for ever. Thus, our blessed Saviour, that (this Day) in his Incarnation, and Entrance into the World was humbled, was (this Day) also, in his glorious journey and entrance into jerusalem, exalted. But Humility is of that nature, that, set it never so high in this world, it will down again of itself; the higher it is, the lower it will stoop: And this lowly Son of his meek Mother (here) did as well ride in Triumph, and kept his humility; as he was borne of her, and preserved her Virginity. For, even among all this Pomp, and applause of people, (when all the City of jerusalem was moved at his Magnificent entrance) He himself gave a great example of Humility, in riding so simply on a poor Ass; with no better a Saddle, than a Cloak, or some such slight thing, cast on him. However they triumphed round about him, He was humble enough, himself: He took small pride in it. For, while they applauded, He wept: there was Humility running down his Cheeks. Indeed, it honoured the City, that he would thus ride into it, but it humbled him: He was never in any great honour, in all His life, but twice: At this time: and, in the Transfiguration: There, he talked with Moses and Elias concerning his Death; and charged his Disciples to tell no man of his Glory: and (here) he is going to his Death, indeed; and weeps, in the midst of his Glory. And this honour continued but a small time with him neither. For, they that thus admired him in the Morning, would none of them give him a lodging, at night; He was fain to go back again to Bethany to bed: and within less than a week after, they were much worse altered towards him. Which He full well knew, that knew the thoughts of all men, and therefore looking on, and foreseeing them (a sort of false Traitors to his life) He had little cause to be proud, or joyful at their Acclamations; though He suffered them. For, will you see what followed? Now they cry Hosanna, to the Son of David: then they cry, Take him away, take him away: Crucify him, Crucify him. Now they cry King of Israel: then, they cry, we have no King, but Caesar. Now, they cut down Boughs, to strew the way for him, to ride on: then, they cut down a Tree to make a Cross, to hang him on: Now, they cast their Garments before him: then, they cast Lots for his Garments: Now, they cry, Blessed is He, that comes in the Name of the Lord; but then; Cursed is he, that hangs on the Crosse. We see what became of this Exaltation: and how it ended. If he were ever truly exalted indeed, it was his Humility that exalted him: nay, he only took Humility for his Exaltation. For, when he meant one of his greatest humiliations (even that, on the Cross) he says of it, when the Son of man shall be exalted, etc. No Exaltation would he admit john 12. in this life, unmingled with Humility. For which cause the Apostle says: that (after death) God hath exalted: nay, superexaltavit, hath highly exalted him. It may well be His Song, as it was his Mothers, (He hath exalted the humble and meek.) But, this is not the Day of that Catastrophe, and final exaltation: that was an unmingled one, and is an argument fit for an Easter day: We are now Meditating of the beginning, not only of his life in lowliness; but of his Passion, in Tears, even this Day of his seeming Glory; and therefore our object is principally his Humility: his emptying himself, even to the bottom, and becoming of no Account. His Humility, in coming in the flesh, for us: His Humility, in going to his Death for us: of both which, we keep the remembrance this Day. From both which, if we can but learn one short rule (of St. Bernard) it will be Use enough. That since the lower he made himself in Humility, the greater he showed himself in Charity, we may all say from the bottom of our Souls, Quanto pro Me vilior, Tanto Mihi Charior! Mark (o Man) that art but Earth: See thy God humbled, and be not proud: And, since he is joined to thee, be not ungrateful to him: So shalt thou (in the end) be exalted to him, that for his Humility was exalted to the right Hand of God. So shalt thou, by thy Humility find Wisdom, (even the Wisdom of the Father;) Him, whom the whole Humility of this Gospel directs to: Thou shalt remain with Him; and He, with Thee: For, Vbi Humilitas ibi & Sapientia: Amen. So be it, Lord jesu. Fiat mihi secundum Verbum tuum. Amen. IN AURORA ANNUNCIATIONIS. VISIO Meditantis, Angeli Annunciantis. WHat's this, that from Heaven's high top Falls down, like a shining drop? And, as through the Stars it passes, Makes them blaze with light, like Glasses? Still, itself, it hither throws, And down sliding, greater grows. Sure, it is some heavenly Wight From the Father (sent) of Light: For, as Phoebus, setting West Through a Cloud, darts to the East; So, from forth the place he broke Follows him a heavenly Strake, Darting Light through all his path, Till on Earth he lighted hath. Hark, He speaks! All Creatures, peace; Stay, you Orbs: your Music cease: Whist, rude Wind, let moystie Calm All thy whistling wings embalm, Lest rough Neptune underneathe Frown, or chafe, to hear you breathe. And thou (vast Sea) cease to chide Th'unnumbered Beach, whereon you slide, Cause the great Almighty's hands Chains thee up in such weak bands. Not a Beast, nor yet a Bird▪ Give a sound, nor Man, a word; While an Angel, to a Maid Such a Message shall have said, That you all, for joy may sing. For, four thousand years, your King Said to Adam, your first-Lord He to Earth would send his Word. Now behold bright Gabriel (Starlike) flies this News to tell: Nazareth first sees his Rays, Where he lowly louts, and says: Hail (chaste Mary), full of Grace; God is with thee, in this place; Blessed art thou, above all other (Blessed Virgin; Blessed Mother!) Fear not Mary, (holy Maid!) God's high Love, on Thee, is laid. Thou, a Son, shalt breed, and bring; Call him jesus: For a King He shall be; and Son to God, Ruling Nations with his Rod. He to jacob shall be Friend, And his reign shall never end. Hark! how Mary'gins at that Her divine Magnificat. Cease all Creatures, peace, all Things: Listen, while the Virgin sings. Stint your ever-humming noise, While by her Transcending voice. Angels caper up to Sky, And bright Gabriel back doth fly▪ Silence be in Heaven, and Earth, Till this blessed-ONE have birth. But, when Times full Time is come, That to Us is borne this Son, Then shall all their glorious Train, Pour themselves to Earth again. Then Sing All; advance your Throats, And stretch loud, your sweetest Notes. For thousands of sweet heavenly Soldiers then Shall Glory sing to God; and Peace to Men. FINIS. A MEDITATION FOR CHRISTMAS-DAY. 1622. Let the words of my Mouth, and the Meditations of my Heart, be always acceptable in thy sight, o God, my Saviour, and Redeemer. Luke 2. vers. 15, 16. 15. Et factum est, ut discesserunt ab cis Angeli, in Coelum; Pastorss loquebantur ad invicem. Transeamus usque Bethlehem, & Videamus Hoc verbum quod factum est, quod Dominus ostendit Nobis. 15. And it came to pass when the Angel were gone away from them into Heaven, that the Shepherds said one to another. Let us got then unto Bethlehem, and see thi●… T●…ing th' it is come to ●…asse, which the Lord hath showed unto us. 16. Et venerunt festinantes; & Invenerunt Mariam & joseph; & Infantem positum in Praesepio. 16. So they came, with speed and found both Mary and joseph: and the Babe, laid in a Cratch. HERE we find immediately following (our second Lesson, for this Morning Service) certain Men early up, and going to see a strange sight, betimes, this Christmas Morning. They sought it, and they saw it: Venerunt; & Invenerunt. So this Text, (in two verses) contains two general parts. The seeking; and finding, of our Newborn Saviour. Certain Men seeking God, whom, (at last) they find both God, and Man. Venerunt, & Invenerunt, are the Heads put together, and make up a model of this Text. Which, if you please to take asunder, and see in pieces you shall find, in each of them, five parts: In Venerunt the Seeking;) these five. 1. Qui. Who they were, that sought. 2. Quando. At what time, they sought. 3. Quo modo. In what manner, they sought. 4. Quare. To what end, they sought. 5. Quo duce. Who showed them, what they sought. In Invenerunt, (the Finding:) will be these other five parts. 1. Quem. Who it was, they found. 2. Quo tempore. At what time, they found him. 3. Quo loco. In what place, they found him. 4. Quibuscum. In what company, they found him. 5. Quo statu. In what case, they found him. TEN, in all. To which, we will add, the Doctrine, and Use (as the use is) to make up twelve: That there may be as many parts waiting on the Text, as there are Days waiting on the Feast. The Doctrine (from Venerunt;) will be Vade, & fac similiter. The Use, or Income, (from Invenerunt;) will be Invenietis, you shall find Christ himself, who is, in Life, and Death, Lucrum, Use, Gain; and good advantage. Both which (Doctrine, and Use) he hath himself contracted Phil. 1. 21. in one Sentence; Quaerite & invenietis. His blessed Example in this I will follow, and, Contracting all I have gathered on these Parts, Matth. 7. 7. proceed (as short, and briefly) as I can, that I may the better hereafter remember, and apply to my own Soul, what I have written. First then: In Venerunt, (in the Seeking) we observe. 1. Qui? Who were they that sought? Pastors, Shepherds, says the Text; Poor simple men; that (at the eighth verse) were sitting up this cold night, in the open Field, to look to their Flock: and (when they least looked for such a matter,) they had a vision of Angels, and the Birth of our Saviour was (first of all) made known unto them. These sought. And, good reason had they, so to do. For who would not to see such a sight, set on going? When an Angel visibly from Heaven, shall tell them that but Even now (Hodiè) this Day, is borne their Saviour: and, that He is here, hard-by; in the City of David, within less than a * Adrichom. fol. 49. Mile: who would not go, (nay, run) thither? It is no marvel if they sought. But, the marvel will be, why such Messengers (as Angels) would tell, and (first of all) tell so high a Mystery to such simple fellows? One would think, when the King of Heaven is borne, that, as the Messengers are Angels, so the Message should be brought, (first) to the Kings of the Earth, ex congruo. For, they are Gods too; and, the Sons of the most high. And, Angels, with Kings, have some likeness: My Lord Psal. 82. 6. is as an Angel of God; said Mephibosheth to King David. But, Angelus ad Pastorss? quam malè conveniunt? This raised the question in 2 Sam. 19 27. Aquinas, Vtrum sint convenienter electi, etc. Whether there was a fit choice of the Persons, to whom Christ's Birth was manifested? Which needs no answer, when we see (by the Text) that God thought it fit. Yet, the conveniency will sink the better into us (since Man, is Animal rationale) if we conceive some Reasons for it. First then, though they were but simple Shepherds; yet, they were jews: and, to them, Christ doth properly belong. He, is their Promise: due to them, by Oath: their Flesh and Blood: their Kinsman, according to Gen. 22. 18. Rome 9 5. the Flesh. To them (then) first, it is fit he be revealed. And, to the poorest of them of his own Family, rather than to the greatest stranger of the Gentiles: Secondly, because they were poor: to the poorest of his own family, rather than to the Richest; For, to such he (principally) came: For the sake of the Poor, and needy, arise will I, saith Psal. 12. 5. the Lord. Thirdly, because they were simple men, uncompounded with the world; living after the ancient fashion of the patriarchs: using the old profession of their Father jacob, and dwelling in the same place; (for, this, was Magdall Eder, where he kept Sheep, and held Gen. 35. 21. by some to be the same Tower of the Flock, that is prophesied by Micha to be the first Receiver of the News of this Birth. And thou Mich. 4. 8. Tower of the Flock, the strong hold of the Daughter of Zion, unto thee shall it come, even the first Dominion, &c). These men (we see) had not traveled far in the World, nor meddled much with it. For, they dwelled in the same place, and used the same profession their Fathers did, many hundreds of years before. They troubled themselves little with the new Inventions of the times, but lived, more Majorum, in their honest and prime simplicity; therefore to them, rather than to the proudest new-fangled Pharisee: for, Cum simplicibus sermo ejus. Fourthly, because they were Vigilantes: Not stretched on their Beds of Ivory: but watching abroad with their Flock. They were diligent Prov. 3. 32. in their poor vocation, and watching. And though (perchance) they looked for no such matter, at this instant; Yet, no doubt (in general) they did (like Simeon) always wait for the Consolation of Israel: Luk. 2. 25. Therefore as they watched, it was revealed unto them. For, Qui mane Vigilaverit, inveniet Me. Fifthly; Quia Pastorss. To Prov. 8. 17. these Shepherds, because they were Shepherds. For, to whom could the Angels tell the new Eaning of a Lamb, so properly as to Shepherds? St. john's Lamb; that takes away the Sins of the Episc. Wint. john 1. 29. World? Esay's Lamb; that they might offer, to the Ruler of all the World, for a Present? Or, to whom could the Birth of a Shepherd, Isaiah 16. 1. come more fitly then to Shepherds? For, He was the chief Shepherd; 1 Peter 5. 4. john 10. 11. the good Shepherd, that gave his Life for his Sheep. Sixthly, for Mystery: For, as He (after) made the first Preachers of his Death, and Resurrection to be Shepherds: so (here) He makes Shepherds the first Preachers of his Birth. here He makes Shepherds, his Preachers: there, He makes his Preachers, Shepherds: Lastly, It is well these were but Shepherds. For, non vilis praesentia Pastorum (saith Beda), their Testimony is not to be despised: For quo vilior, ad prudentiam, eò pretiosior, ad fidem. They, were not Sapientes; great Clerks, that could make a large Tale (and too large perhaps) of what they had seen: but Simplices; qui fucare audita nescirent, that could not make a Tale of themselves; not gloss the matter, other then in truth it was: and therefore fit to be the first Beholders, and first Divulgers of this great matter: and, for their Simplicity, to be the rather believed: These are the men, that sought: and these are the Reasons, why they should be the first that find him. 2. Quando. FOr the Time. They began to do it, when the Angels were departed from them: when they had given the hint, and were gone into heaven again. It is like, that as long as the Angels would have preached such heavenly news, and sung such sweet Anthems, that they could have been content, to have stood still gazing there: but, that was not their Errand, to delight their Eyes, or Ears: but to send them to Christ. Therefore, as the Angel knew when, discreetly to end his Sermon, in fit time; so the rest sung but a short Psalm after it, that the Shepherds might be gone, to seek their Saviour: which is, plus agendo, quam audiendo: what ere we think (now a days). It is not sitting all day at a long Sermon, that is the only way (though indeed it be in the Way): nor, being at an Exercise: but, by Exercising; that we come to Christ. When the Shepherds heard the Angel; Christ, sought them: but, when they went from thence, they sought Him. That, was their part. We learn here, when it is time to seek him. When the Angel is departed. When the Preacher is gone out of the Pulpit, immediately after the Sermon is done: then, to go about it, presently. For, to that end they preach: and as soon, as we have heard, we must practise: we must not defer, but (as these Shepherds did) festinantes, making all the haste we can; while it is hot in us: And, it is necessary so to do: For, since we cannot do it of ourselves, it is good to catch the first occasion, or touch, lest it come no more. For, if it do not, we can come no more by it, of ourselves: it grows not in our Garden. Take heed: the Shepherds were but once called: they had but this one Apparition, and they went. Therefore now is the time; as soon as we hear of a Saviour: we must seek him: Not, stand (all day) hearing; but, go about it. So, did they: The Text affirms it: Factum est ut discesserunt, etc. As soon as the Angels went, (factum est,) It came to pass; They went too. This, learn we of the Shepherds, to keep time: But if we mark; here is, not only drink, for us; but water, for our Camels: Our Servants may learn here. For, the Angels went back into Heaven, Gen. 24. 19 as soon as they had done their errand: and, so should they. A Messenger that is sent, should know the way home again, and not stand loitering by the way. Those Angels, that came from heaven, and never returned back, became Devils: and, the Bird that Noah sent forth, and came no more into the Ark, was no better than a Gen. 8. 7. Raven. But, if we would have our Servants learn of the Angels, let us learn of the Shepherds. For, if we (like them) do the will of our Master, readily, when we have our Hint from our Pastors, they shall be as Angels to us; and we shall be, as Angels to our Family: teaching them, by our example to obey us, as readily. So, as the Shepherds were Scholars, to the Angels; and Angels, to us; we, may be Scholars, to them; and Angels, to our Servants. 3. Quo modo. THE manner of their Seeking was twofold. First, Loquebantur ad invicem, (Which is more, then Dixêrunt): They Considered, and conferred about it; and (after) Venerunt, they went about it. These do well together: but, never well, asunder. For, he, that considers, and doth not; and he that doth, and considers not, shall thrive much alike. These, did both, but in their order: First, considered; then, went: Now, the manner of their Consideration, was not in cordibus, the thoughts of their hearts only; but, it was by Conference; Loquebantur, they spoke too. Their hearts were too full, to hold; they begin to talk of it: and that; not intra Se, within themselves, but inter Se, among themselves; ad invicem; that is, one to another: they Communicate their thoughts; as (no doubt) they would, their Writings, had they had any to this purpose. But Confer they did: and, the substance of their conference was an Exhortation; [Transeamus:] Let us go: We may (here) make them again our Example. Let us Confer, for there is no time lost, by such Conference. Such a Conference (in itself) is a part of the journey. The Soul (by it) hath so long outstripped the Body, as the Body hath stood still, to confer. For, when the Soul is once kindled by mutual Incitements, it flies with Wings of fire, and draws the Body after it. Their Proceeding (and so, their Example) is every-way Christian. For, being Brethren of one Company, (and their Calling, general,) they divide not: they say not, to one another, Transite; but ad invicem: the Exhorter, exhorts himself too: [Transeamus] Let us go. Had it been in some Society, perhaps some one of them might (out of a private spirit) have sought a way to heaven by himself: and having (without warning) stolen out of the Company to find it, thought it Charity enough, to send a message or a Letter to the rest, to follow a far-off. But these, being joined by Profession, and Calling, keep together; speak together: and (friendly) exhort one another, [ad invicem] mouth to mouth; (as they are, so) to go together, and will not break company, lest they also break the bond of Charity. They did so; We ought to do so: and so, we do. As a Sir Edward Spencer sup. Heb. 10. 24. 1 Thes. 5. 11. You have heretofore exhorted Me (with a Consideremus:) so my turn falls now, to exhort you with a Transeamus: All men have a Calling to this; to exhort one another: and I, a particular one at this time, to b Consanguineorum. this Company. For my part, (since I am now to speak) I think the best way to Christ, is, (with the Shepherds,) to keep together; and go together. Transeamus, by a Transition; from, what we are, to what we should be, and we shall avoid scandal. Let us translate, or transplant ourselves, from keeping Sheep in Magdall Eder, to find the Lamb in Bethlehem. To enlarge this to understanding Souls (when I have given you a touch,) it is but to prescribe a way to the Spirit; who leads not every man in the same identical path. Yet, we know (in general) that men may keep together in a company, till they come to their journey's end: though each of them pick their way, as they travail. I will therefore conclude this point, with that of St. Paul, (both for Order, and Unity) Since we are, by order, of one calling: and, by love, and affection; one c Consanguineorum. Phil. 3. 16. Society: In that whereunto we are come, let us proceed by one Rule, that we may mind one thing. This, for the first. [They sought]: by exhortation; by enflaming each other mutually. And surely many sticks together, burn more vehemently, than a single Billet. We may see it, in their prosecution. For secondly, when they had stirred up one an other, they went a main [Venerunt:] and that, festinantes: they came with speed. Some may think, because that Country was full of Ravenous Beasts, (as we find, judg. 14. 5. 1 Sam. 17. 34. 2 Kings 2. 24.) that therefore they made such haste, and went apace, in care to their Flock; that they might return speedily to look to their charge. If they did, they were the honester men. For, a man may go to Christ, and yet follow his calling, and have a care of his charge, that is left behind: Which he that hath not, is worse than an Infidel, in St. Paul's opinion. And, it was well they returned to their former calling. For had they been like many 1 Tim. 5. 8. of the Monks and Friars of our time, when they had once been called to Christ, they would never after have been good for any thing. But this was not it: for, they knew, He that called them from their Flocks, was able to look to them, in their absence. For (without him) Frustra vigilat, qui custodit; the Watchman, Watches in vain. Neither was it the frosty, or cold weather, (this Christmas morning) Psal. 127. 1. that made them mend their pace to catch a heat; it was indeed a Holy fire within them, that made them fly, like fire. And, if we can (like them) by laying our Incitements closetogether, kindle a spark of this amongst us, the flame will soon break out: we shall go, and (that) festinantes, with speed: we shall keep both their Time, and manner of seeking. But, why did they make such haste? 4. Quare? Why did they seek? they tell us plainly, Vt videamus: that they might see him, with their eyes, whom they had heard of, with their ears. Our sight, is a very delectable sense; and (of the rest) the most undeceiveable. Therefore, though love (sometimes) enter at our Ears, yet we are not satisfied, till we let it in at our Eyes too: They were inflamed when they heard of our Saviour new borne; they must (now) needs see him with their Eyes. And this desire was no wonder, nor new thing in them. For, it is natural. The desire of the primitive nature of all mankind, is to see God (visibly:) from which desire (ill guided) Idolatry sprung first. For, the Gentiles made to themselves Images; that they might have somewhat of God, in their sight; (so desirous were they to look on him!) It hath been also the hearts-desire of all his Servants. Moses did most earnestly, (though in a more rectified manner) desire it: If I have found favour, Exo. 33. 18. (says he,) show me thy glories. David, often in the eighty Psalm, Lift up thy Countenance. And Abraham rejoiced to see, (though, but john 8. 56. through a perspective, in contemplation only). But, do men naturally desire to perish? We know, no man can see God, and live. It is Eccle. 33. 20. true: not, as he is God; but, if he will become Man, we may respicere in faciem Christiejus; Look upon the face of his anointed, and Psal. 48. 9▪ Gen. 1. 26. live; yea, live, for ever. Therefore he said, at first: Faciamus hominem, ad Imaginem nostram: in such a form, as God himself shall come in. This, is all the Image, that God allows of himself: and, in this Image, he came visibly to be seen; that man's rectified desire might be satisfied. For, as he made the Blind man, see, (by applying john 9 6. Clay to his Eyes): So, He hath made us, see what we could not: [Corpus aptando] by applying his Body, made of our Clay, and setting it before our eyes. Deus, ad homines, per hominem venit, & assumsit Heb. 10. 5. the nobis ut videretur à nobis, (says Chrysologus): This, we may look upon, and live. But, to say truth, what Man would desire to see God, and live? It is such a sight, that after it, there is nothing worth the looking on. Simeon thought so: for, when he saw him (though but as these Shepherds did) a poor weak Child in account, He had enough here: Lord (says he) let me now depart in peace, for mine Luke 2. eyes have seen: now shut them up, for ever: I will go willingly, and never look more. This confirms, that as to be put from God's presence, is the worst of Torments: so visio beatisica, to see God, face to face, is the Summum Bonum, that man's nature can be only satisfied with. For, if this were by Moses, Abraham, David, and these Shepherds so desired; and if Simeon (therewith) were so satisfied, when he could but view his humane Body, where he could not see the Godhead, neither. (For, as St. Paul says, We see here darkly, in 1 Cor. 13. 12. part, as through a Glass:) what shall their joy be, when their desires shall be fulfilled? when they shall see him glorified? and shall know, as they are known; that is, perfectly? This vision, (since by it, we shall enjoy God, and (in him) all that good is) is certainly the final desire of man; and, that, which can only satisfy him: which they that faithfully behold Christ in the flesh, did here, in some measure, taste; and do now most perfectly for ever enjoy. This was their desire [ut videamus]: Let it be Ours, and then, we shall know. 5. Quo Deuce? BY what Guide, they did, (and we shall) obtain it. Quod Dominus ostendit nobis; say they, in the Text: they acknowledge Him to be the Lord. It is not Andrew, to Peter; or Philip, to Nathaneel: It is not the Star, to the Magis; nor, this Angel, to these Shepherds, john 1. 41. that are any other than Instruments. If a Master knock with a Hammer for his Servant, it is not the Hammer, but the Master that calls. And, though we cannot choose but allow due respect to the Means of our Calling; we must take heed, we overdo it not. Keep ourselves from this; and those, that call us, will; if they be right Angels. For, the Angel that taught St. john, would not endure the honour, which he offered him; but forbade it, though he offered it twice, and set it right both times; saying; Worship God. He Apoc. 19 10. Apoc. 22. 9 john 6. 44. is (indeed) the true Guide, and the only one, if you would go on the errand the Shepherds went. For, Christ says himself: No man can come to Me, unless the Father draw him. Let us not then deceive ourselves, to think it is the excellency of this man's eloquence; or, that man's, zeal; or, the other Angels, holy show; or heavenly voice; neither the Tongues of men or Angels, do it: For it is, Pater, qui trahit. And this, these simple men (Shepherds, as they were) knew well enough: they speak not a Word, of the Angels: but, [Quod Dominus ostendit nobis] they lay all the thanks on the prime Cause: Quaerunt Christum Dominum, Domino Deuce: They seek Christ, the Lord; the Lord, being their Guide. For, though they now sought him; yet, He first, sought them, and found them too, and set them on going: or else, they had never sought, nor found him. They might well say, Quod Dominus ostendit: For that is the truth: None comes to God but by God himself. And thus much for Venerunt: the first general part, their seeking. II. Invenerunt. AFter the seeking, comes the finding: and that immediately (without interruption) Venerunt festinantes, & Invenerunt. There is nothing between, but an, Et, to couple them: neither (indeed) should there be: For, we must do nothing else, till we find. Be not weary For, God will be found of them that seek him: Thou Lord never failest them, that seek thee: says David. And they are (here) come Psal. 9 10. to it, [Invenerunt]. 6. Quem? But whom, did they find? God? Alas, (St. Luke says here) it was a Child; [Infantem; quasi non fantem]: a Babe, that could not speak a word to them, or help itself; whose poor Parents had not a Cradle, to lay him in; nor, a Mantle, to wrap him in. Was it for this the Angels sang so loud, in the night? and they, came running so fast, before day, this cold morning? Certainly a sight, not worth the seeing, if there were no more in it. But, if you would know (indeed) whom they found; mark, whom they sought. They came to see, What? (we translate) the Thing, that is come to pass: But, it is (originally) ut videamus Hoc verbum, quod factum est. This Word, which is made. Now, there is something worth the sight indeed; which they well knew, we may perceive by their phrase (here). And had they not known, as much (in effect) from the Angel, it had been but a poor, and unlikely sign, to find a God by, when he told them, they should find him in a Manger; wrapped, and swaddled (like a Child) Verse 12. in a few clouts. Their Faith is to be commended, that they did believe it: and, it is to be imitated too; For, if the Angel (or Minister) should tell us Christ is wrapped in Rags: that there is, Verbum, in Sacramento; that, we may receive him, in such simple things, as Bread and Wine; we must believe it: and, we do; though it be as unlike to humane reason, as it was, for them, to find God, in a Manger. But, of the Place, (hereafter); now, of the Person. He is (here) called Verbum. The Word, here; when He comes into the world, to become a common Pledge, for all Mankind: and that, most properly. God hath (now) given his Word for our Salvation. And, more, than a bare word. For it is a Word, that is a Dead; [Verbum, quod factum est]. God's Word, and Deed, are all one: All his facta, are per verbum. And now, the Word is factum, (a Deed). If you have once Verbum, (the Word of Promise) you may be sure of factum; the Deed of Performance: and there it is, this Day. The invisible Word john 1. 3. is made visible [Quod Dominus ostendit nobis] which He hath now set before our eyes. And certainly (that I may make bold with the Word, since I find it in the Text, though the Shepherds spoke it not, in this sense directly) this name [Verbum] is most excellently given to our Saviour. For, it expresses his Nature in one, more than in many others. Therefore Saint john (when he names the Persons in the Trinity) chooses rather to call him Verbum, then Filius: (the Father, 1 john 5. 7. the Word, and the Holy Ghost, says he). For [Verbum] is a phrase more communicable, then Filius. Filius hath only reference to Patrem that begot him; but Verbum may refer to him, that conceives it: to him that speaks it, to that which is spoken by it; to the voice, that it is clad in: and to the effects, it raises in him, that hears it. So Christ as he is [Verbum], not only refers to his Father, that begat him, and from whom he comes forth; but to all the Creatures, that were made by him; to the flesh, that he took, to cloth him: and to the Doctrine, he brought, and taught; and which lives (yet) in the hearts of all them that obediently do hear it. He it is, that is Hoc Verbum: and any other (Prophet or Preacher); (were it john Baptist himself; the greatest of the Sons of Women), He is, but Vox. Verbum is interior mentis conceptus: and Vox, is but Signum Intentionis. john, was but a Sign, a Voice; not worthy to untie the Shooe-latchet of this Word. Christ, is interior conceptus; the inner conception, in the bosom of his Father; and that is (properly) Verbum; the Word. And yet, the Word is the Intention, uttered forth, as well as conceived within: For, Christ, was no less the Word, in the womb of the Virgin, or (here) in the Cradle of the Manger, or (after) on the Altar of the Cross, than He was in principio, in the bosom of his Father. For, as the Intention departs not from the mind, when the Word is uttered; so Christ, proceeding from the Father (by eternal Generation,) and (after, here) by Birth and Incarnation, remains still in him, and with him in essence: as, the Intention (which is conceived and borne in the mind) remains still, with it, and in it, though the Word be spoken. He is therefore (rightly) called Verbum, both by his coming from, and yet remaining still in the Father. He is Verbum; and (this Day) this befalls him; he is Factum, Made; that is (as Saint john expounds) Caro factum; made Flesh; such, as they might now look on, and live; nay, not only see with their eyes, but touch, john 1. 14. with their hands: He is sensible, to the touch; and sensible of the touch too. He may (now) be so touched, that he may die of it; even for them, that do it. (But, this is not a Day for that). We consider him now, as he is new made. Two make he had: and they are both in Galath. 4. 5. Factus ex Muliere, and factus sub Lege: (For his Making under the Law, we will refer it to the * To the Day of his Cir●…umcision. Episc. Wint. Day). This, is his first Making. Galath. 4. 5. This day, he was made of a Woman; and (thereby) made a kin to us; for we were all made of a Woman too: here, is Unity of Nature with us, and the beginning of all our comfort: for, now, He will not be ashamed to call us Brethren. Heb. 2. 11. This day, the Word itself is made; by whom, all things were made. That, which was in the beginning, Heb. 2. 11. john 1. 3. with God, hath now a beginning, with Man; and begins to be Man. The Word (and that Word, was God) was made flesh, and dwelled among us. john 1. 14. There had never been Redemption of humane kind, if the Word had not vouchsafed to become humane; says Saint john 1. 14. Augustine. And, if he be humane, that takes a Man into his House, how humane is He, that takes Man into himself? says He. He is now united to our Flesh: to this end, that we might participate of Him, as He is Verbum; as He, doth participate of us, as we are Caro: And (now) He is both Verbum, and Caro; he communicates both unto us: For, no other way, have we (here) to participate of him, but by his Word, and Sacraments: and, in both these, he is the same to us. For, as Verbum praedicatum, in the Pulpit, being but one Sermon, uttered by the voice of one man at one time, in one place, if there be ten thousand hearers, is to every one of them an entire Sermon, and every man hath it wholly to himself; yet is it not divided, but (still) one and the same: So, Verbum Caro factum (in the Sacrament) being but one Person, and (corporally) in one place, at one time, when he is Communicated (at the Table) if there be ten thousand communicants, every one hath him wholly to himself; yet, is He not divided, but (still) one, and the same. And, so inseparably are Verbum and Caro united (since He was, made of a Woman): that, if you have the One, you have the other. For, if it chance, that you cannot come to receive Carnem in Sacramento; receive but Verbum in Cord, and you have them both. For, Crede, & Manducasti. This is He, they sought for. Quem vidistis Pastorss? What went you out to see? a man, in soft clothing? This, was no Princes Palace. They saw Verbum (God,) Caro factum, (borne of a poor woman, and laid in the Straw.) They saw him, as he was Factum (the Son of Man): but they adored him, as He was Verbum the Son of God. And, so much for Quem Viderunt. Now. 7. Quo Tempore. AT what Time. When was this, that they found him? Of all days in the year, day, Christmas-day: the day of his Birth. And we collect it, thus: The Angel, in the night, says: Hodie natus est: and, they came (here) festinantés: (having notamile to go); therefore making such haste, they must needs come on his Birthday. (By the way, (it is good to seek Christ on his Birthday: for, he is (some time) borne in us, and we feel it not: Let us (therefore) pray, that we may find him. Now, concerning the Chronological designment of this Time, there are many Computations: but, if the old Tradition be true, (that the World should last but six thousand years, viz. too thousand before the Law, two thousand, in the Law, and too thousand, under Christ, as it is received by many); then, is Pantalcon (and Dr. In Chro. Trans. Eusebii anex. Hammer from him) nearest; who do account it, in the three thousand nine hundred and seventith year of the World. Christ said, the Law and Prophets ended in john. And, john, ended, when Christ began: Matth. 11. 13. which was, about the thiritith year of both their ages. That ●…hirty, added to three thousand nine hundred and seventy, makes the world (at that time) four thousand years old: and then, his Birth (indeed) must be in the year three thousand nine hundred and seventy. More certainly, and more materially (to leave incertain Traditions) it is collected, He was borne in quadragesimo secundo of Augustus. In which, we observe the conveniency and fitness of the time. For God, that is a God of Order, doth what he doth orderly. Other men, (as Aquinas says) are borne Subjecti necessitati Temporis; but Christ, (as Lord, and Maker of Time) elegit sibi Tempus, in quo nasceretur: was not borne by chance, but chose his own Time, in which he would be borne. Therefore, there is somewhat observable in it. First, then, bringing Peace to our souls; and being Prince of Peace, he came now, 1. Isai. 9 6. when the World was at peace, under a peaceable Prince: that it might be true which Isaiah said, Non levabit gladium Gens contra Gentem. Isai. 2. 4. All Nations were at quiet: So that, the Temple of janus was shut in Rome: which never happened (there) but once before. Secondly, He came now, when all the world was under one Prince: that it might 2. be also under one Pastor. Thirdly, when this Prince taxed all the world, (temporally:) he came, that he might set it free (spiritually). 3. 4. Fourthly, since He was to become subject for us, He came (now) when the Tax was in levying, and all the Subjects names were in taking: that, as soon as he was borne, Censui Caesaris ascriberctur: He might be enroled, atque ob nostri liberationem, ●…pse servitio subderetur: he might be registered in the Book of Bondage for us: that we might be written in the Book of Life by him. For the time of the year, it was; First, in winter, (the coldest Quarter of the 1. year): that, as soon as ever he was borne, He might become (as Esay says) Vir dolorum, A man of Sorrows, and feel (first) even the Isai. 53. 3. affliction of the very Air, for us: so that here, ere any draw blood of him, he begins to cry for cold. At a cold time, to show the Times were cold; and Charity, as dull, and hard frozen, as the Earth. Therefore (now) came this heavenly fire; to thaw it in men's bosoms. Secondly, 2. he was borne in the Night, to show that the dignity and glory of his Godhead was shadowed, and darkened with the Night, and veil of our flesh. Thirdly, in the midst, and darkest of the night: 3. Luc. 2. 79. 4. to show, he came to them that sat in darkness, and in the shadow of death. Fourthly, this night was shortly after the Winter Solstice; when Night grows shorter, and Day longer; to show, that (now) Shadows were shortening; dark Ignorance diminishing; and the glorious Light of God's knowledge increasing. The Dayspring from on High, the Sun of Righteousness was now risen, which should every day climb higher, and shine brighter. For, Oportet illum crescere, (said St. john john 3. 30. Baptist of him) he must increase, but I must decrease. We see, what may be said, for the Time of his Birth. We proceed 8. Quo Loco. FRom the Time, to the Place. And that, was Bethlehem. Transeamus usque Bethlehem (say the Shepherds) for there he was to be found. And, the Pharisees could tell Herod, that. For, they knew, that he must be borne there, by prophecy. Mich. 6. 2. And, thou Matth. 2. 5. Bethlehem, etc. Out of thee shall he come, etc. But, why would he be borne there? Why: if for nothing else, yet to fulfil the prophecy. For, he came, that all things might be fulfilled. Yet, very unlikely it was (a few days before his Birth) that He should be borne there. Luke 24. 47. For, joseph, and Mary (his Mother) did dwell at Nazareth; which was the breadth of four Tribes (at least) from Bethlehem. But, (to Adrichomius. see, how every thing will work to God's purpose, though it be not so intended by the Doers!) Augustus' made a Tax: His purpose was only to get money: but God's purpose was (thereby) to bring Mary to Bethlehem. He, to fill full his Coffers: God, to fulfil the Prophecies; else, it is very like, She had not been here, now. For, it was Winter, a long way, from her dwelling; and ill travelling, for a Woman; so near, Her time. We see, She keeps her old obedience still; and we may learn it of her. At Christ's conception, she offered her obedience to God, fiat mihi, etc. At his Birth, She offers her obedience to his Luke 1. 38. Magistrate. For, She obeys the Precept, and goes to Bethlem, to the Tax; though her own case, and the unseasonableness of the time, might well have excused her. And (by the way) this proves well, that Mary was of the House and Seed of David. For else, she needed not to come to the City of David, to be taxed; but might have kept her still (at home) in Nazareth; and sent her Husband. And this, is a second reason, that Christ would be borne here: because it was the City of David; the Seat of his Ancestors, For, from before Booz (down to Ishai, and long after) they were all in that Line of the House of Bethlehem. here, was Booz (the jew;) and Ruth, (the Ruth 4. 13. Gentile) [both, his Progenitors] married together, and (here) was God and our Flesh married. here, was He borne that married jew, and Gentile, and made them one Flock. here, David (the Father) was anointed to be King; and (here) Christ (the Son) was 1 Sam. 16. 13. borne to be our King. Yet David transplanted the Seat of the Kingly and Priestly Office, from hence, to jerusalem: and Christ also (chiefly) exercised his Kingly, and Priestly Office at jerusalem. Therefore he chose Bethlehem (the Nursery of Kings) to be borne in, and jerusalem (the Seat of Priests and Kings) to suffer in. This City, (Bethlehem) was his own, by Inheritance, from David. He john 1. 11. came unto his own, and his Own received him not. It is true, that though He were borne (here) He was conceived at Nazareth: there was his abiding; thither, he went back to dwell; and there he had his Name, (Nazarenus): He had nothing from hence, but his Luke 1. 55. Matth. 2. 23. Birth. Therefore, as he came a Stranger, hither; so, they used him. For, he could get no Room amongst them; no, not in the common Inn; where every man may have room: He was thrust into the Stable. Let us learn, that though we be Mundani (borne in this World) and it be the Country of our Ancestors, yet to be content to be Strangers here; Pilgrims, and Sojourners: and to take the the Contempt of our Countrymen patiently (as He did, in his own City) till we return. For though we are borne here; we were conceived in Heaven (by Election in Christ). Thence, we are named; there, is our Conversation; and thither, we must go back again, with him to dwell. Now, this City was in the Region of Phil. 3. 20. Ephrata; therefore called (by Micha) Bethlem Ephrata, the least of the Cities of juda. Whereby we see, his Glory, and Kingdom was Mich. 6. 2. not of this World: He was not borne in jerusalem (the greatest); but, in Bethlem Ephrata (the least of juda): yet, did he make it great by his Birth; who, being great himself, became little there, Episc. Wint. for our sakes. If you will (now with David) seek a place for the Temple of God, you may hear of it (here) at Ephrata, and find it in the Wood, (this woody Region). For, so it was: And (here) David found the Ark, Psal. 132. 6. and (here) may you find Christ Psal. 132. 6. Col. 2. 9 (the Ark of our Peace; the Temple of our God, in which it pleased the Godhead to dwell bodily). For, Ephrata signifies frugifera. It was plenteous of Wine (saith Adricho. Delphius:) that is, the Fol. 41. Region. And Bethlem (the City) signifies the House of Bread. There, He is to be found: To find the Word made flesh, in the House of Bread, in the Region of Wine, is to find Christ in the Sacrament: which we can do now, as well with the eyes of our Faith, as the Shepherds could do then, with their bodily eyes. Nazareth, where He was conceived, signifies a Flower: Bethlem Ephrata (where he was borne) Bread, and Wine: at jerusalem (where he was slain) the offering place: the Temple stood, on Mount Moria, and that was the Threshing Flore of Araunah: So, he flowered, in Nazareth; became Adrich. fol. 155. fruit, in Bethlem Ephrata; and was threshed, at jerusalem; where he was (also) ground, by his Passion; and made the Bread of Life, for our Souls. And he is yet, to this day (mystically) borne, in Bethlehem, and offered, at jerusalem; as often as, by planting in us the Flower of the Word, we become the House of eternal Bread, and offer his obedience to the Father in his holy Church, for the propitiation of our Sins. This, was the Place. 9 Quibuscum. THe Company, were not great, they found him in. None, but Marry, and joseph, that we can find in the Text. Some, will bring in, an Ox, and an Ass (here) kneeling; but I know not on what ground: and therefore stand not on it. Marry, and joseph, were good Company, though but a few; though but poor. For, He was his Foster-father; and She, his natural Mother; two, of his best friends on earth. They, loved him best; were careful of him; and (to their poor hability) had wrapped him warm, and laid him soft. They, were all the Company he had. Let not the Poor be disheartened: for here (we see) the Parents of our Lord jesus had not a Servant, (Man, nor Maid) to attend on them; They waited one upon another: and both upon him. She was a poor Lady (here), she had never a waiting Woman: She was (now) as she would be, in the height of that, she most gloried in, her Humility [Ecce Ancilla Domini]. Behold (here) the Handmaid of the Lord, indeed; She was both wet-Nurse, and dry-Nurse, herself. And yet, this (his handmaid) was his Mother: The poverty of these (it seems) in Saint Chrysostom's time, gave scandal to the Gentiles, for the Birth of Christ. But (says he) was not David, filius Agricolae, the Son of a Husbandman? and yet, the Root to a Royal Progeny of Kings? Cur ergo Christum, propter Parentum Super Mat. 2. Ignobilitatem, contemnunt? Why do they (then) despise Christ, for the meanness of his Parents? says he, on the second of Matthew. Let not the lowness of his conception, or the meanness of his Birth trouble thee. For, the Virginity of his Mother takes away all shame of the poorness of his Birth. He had Nobilitatem Parentis, ex Divinitate; & Nobilitatem Nascentis, ex Virgin; He was ennobled by his Father; (for He was God). And, by his Mother too; for She was a Virgin (says Saint Augustine, super johannem). We see his Company: his Father, and Mother; joseph and Mary: a Virgin, and a Just man. With the Pure, and Just he loves to be: with such, he will be found. He, that hath a pure heart, to God, and a just hand, to Man; shall have his company: such, as are so, do the will of God: and they, that do so, are his Parent, and Kindred, and Luke 8. 21. fit company for him to be in, as soon as he is borne. For, they only are fit, to keep Innocency company. Mystically, joseph, (a Man) signifies, Action; and Mary, (a Woman) signifies, Contemplation: with both these, He will keep company. If our Action be (like joseph) Just; and, our Contemplation (like Mary), Virgin and pure. And those whose Contemplation, and Action are so, be (most commonly) like joseph and Mary, none of the Richest; nor, of the greatest account, in this world. But, Christ hath ennobled their poverty; in that he will bear them company. If therefore ye come to Bethlehem, to seek Christ, go not to the Palace, nor the houses of most magnificence, there is no room in the Inns, for him, neither. But, if there be any Poor in the Town, you shall find him there. Let your Charity find out them: there, you shall find him in them, Pannis involutum, wrapped in their Rags, relieve them: for, what you Mat. 25. 46. do to one of these poor little Ones, you do to Me: saith he himself. He loves such company. And if (sometimes) he be not in the poor, whom thou relievest; yet he will be in thee, when thou relievest them: and so; still, in the company. And, so much for the company, he was found in. Now for the Case, he was in. 10. Quo Statu. WE have heard of Verbum (the potent Word) that made all things: And now, he is come into the world, which he had made, how do the Shepherds find him? the Text concludes, [Infantem positum in Praesepio], a Babe laid in a Manger. O fortunatanimiùm! O happy Bethleem, if thou knewest whom thou shutest out, what Metropolis, would not envy thy Suburbs? what Palace, will not envy thy Stable? and what Couch of Gold and Ivory, would not change, to bethy Manger? But, this was hidden from their eyes: For, he comes not (now) as God, to judge; but, as Man, to suffer: therefore they find him [Infantem] a poor Babe: so weak, that he is positum, put, and disposed of (like a child). where they list, [in Praesepi●…] in a Manger. All these aggravate the greatness of his Humility: and that, aggravates the greatness of his Love; That, for love of us, he would so humble himself. A poor Conclusion, of so glorious premises. For (To day) is borne to you (says an Angel from heaven) a Saviour, which is Christ the Lord. But, he that should see him Crying in a Cratch, would scarce believe it. A simple Saviour, that cannot help himself: a Lord of small power, that is disposed, where others please. Is God become a Child? so Borne? so wrapped? so laid? this cannot hang together. Not, to humane reason indeed. For, Esay says: Generationem ejus quis enarrabit? who can declare the Mystery of this? Haec humanum sensum, & Mundi intelligentiam Esa. 53. 8. excedit; (says St. Ambrose;) the world is not capable of it: It goes beyond all admiration, says St. Athanasius. For, (at one time,) as Verbum; he gives Being and Moving to all that are: As, Infans; he lies weak, (as a Child) in a Cratch; and yet, (as filius;) he abides in the bosom of the Father. Qui regit Sidera, sugit ubera: What can Maxim. d●… nativ. be said to this? We must conclude, si lingua deficit, Fides proficit: Where our Tongue fails, Faith prevails. And, it is a noble honour to the Faith of a Christian, that, tantum de Deo suo potest concipere, quantum sermo non potest part●…rire: He believes more of his God, than tongue can tell. Let us believe then; and (considering his Case) admire his Humility; and (therein) his Love. First, that he would be borne at all: then, borne of so mean a Parent; then, borne so poorly, as to be swaddled (Pannis) in simple Clouts: and, therein, lie so weakly, as to be positus, laid where they list: then laid so meanly, (in a Stable); and therein, so homely; in the Manger. Can God descend to this? Will he, though he can? we see, he Will, and doth. O sublimis humilitas! Here, he lies (as St. Bernard says) Lux, non Lucens; Verbum, Infans; Aqua, sitiens: Panis, esuriens. Who, would not faint in admiration, to see God in a Manger? Dominus in Templo sancto Psal. 11. 4. Esa. 66. 1. suo, says David. Heaven is his Seat: and Earth, but his Footstool. Would he come down so low? He did Mark (o my Soul!) he was sitting on his Throne in Heaven, hearing the Harmony of the Quires of Angels, that (without ceasing) sang his praise; working wonders, in Heaven, and Earth, and in the Deep; but thou layest rolling in the Mire, and clay; full of Calamity, and wretchedness: He, in Glory; th●…, in Trouble: He, admirable; thou, miserable: He, did not send, but ●…owed the heavens, and came down: He changed his name of Majesty, into the name of Piety; his glory, into humility; and, hiding his royal purple in thy miserable Sackcloth, leapt into the Clay, wherein thou stuckest, and (without being defiled himself) hath set thee free. This Humility of his made the Philosophers think our Faith and Religion, Madness: they counted the Gospel, Foolishness: But (as Athanasius says) their great wisdom was never known so truly to be folly, as when the Gospel was taught. For, all the Volumes of their Learning could not teach the way to save one Soul; which, this little Book hath done. They would not believe that God could come so low. This Humility was it, that amazed them. For, it was not in all the Catalogue of their Virtues. He descended in pure Love to Mankind, to that poorness (a Worm, and not a Man) that they, Psal. 22. 6. for whom he did it, accounted it madness. Amare, & sapere, vix Deo conceditur. For Love to us, he seemed to go out of himself: Exinanivit seipsum, says Saint Paul. O! what shall we then do for him? Phil. 2. 7. Let us consider his Case again, and make use to ourselves. For, our profit, is all he requires. Parvulus datus est nobis, says Esay. First, he Esa. 9 6. comes a Little-One: to show, that he is food for Little-Ones; A kiss (such as it may be) will turn his Anger, Kissethe Son, lest he Psal. 2. 12. be angry. Our Love, our thanks (so they be hearty,) will please him. He will accept the Calves of our Lips for Sacrifice and take them, as Kisses. A little One he comes, from the least of the Cities: Little, of Account: Little, in appearance; that we might not be afraid to come near him. The servile Fear of the terrible Word (Lord) is taken off, by this, when we see he is a Child (like one of us) and is become our Brother: He came therefore in our Likeness, that we should be like him. For Likeness breeds Affection. And lastly, he comes a Little-One to us, to show, we must come, as Little-Ones, to him. Except Matth. 18. 3. ye become as little Children, ye cannot enter into the Kingdom of Heaven. Secondly, This Little-One was Pannis involutus (so the Angel says before, verse 12.) We see his Entertainment was like his Appearance; a poor little Child, and poor little Clothes to wrap him in. It is thought, they were a part of his Mothers own Garment (for she could not be better provided here, so far from home). We learn here, to cloth Christ, with what is at hand, of our own, when need is; and not, to let him lie starving naked, till we can provide better. And, though they be mean; yet, if they come heartily, he will accept them. Bis that, qui citò. Next, that we despise not any, for their mean appearance. For, saepe sub Pallio sordido latet Virtus. We shall yet, to this day, (sometimes) find Christ wrapped in rags. Thirdly, when he was thus clothed, he was as meanly bestowed; there was no room in the Inn (says St. Luke in the seventh verse before): therefore, in the Stable: this shows his Communicablenesse. We may come the better at him: for, though an Inn, be Domus populi, and belong to every body; yet, there are some Chambers, that are particular, Episc. Wint. and Men have keys, to keep us out: But, the Stable is common to all: every man hath as good right there, as another: therefore (here) he was laid that all men might come to him. The joy of his birth, and the Gospel of it too, concerns us all: It belongs not to the Shepherds alone, but toti gregi, omni populo; to all people, and Nations whatsoever. It would not grieve a good Shepherd, if a Wolf or Fox could turn Sheep, and come into the fold: neither a good Christian, if a Turk, jew, or Heretic would come into the Stable: for he belongs to all that can come unto him; and lies open in the common Manger, that any weary stranger, (that comes travailing from far) may come, and behold him freely, without controlment. They are too blame (then), that would lock the door, and take away the Key, and scarce suffer the Shepherds (but certes, none of the Flock) to look in. Now fourthly; Of all places of the Stable; in the Cratch (or Manger), (for I count them, as one). Though this City, were his own, he had never a house in it, to be borne in; but a common Inn: and (there) no place, but a Stable: and (therein) no Cradle, but the Manger. His Couches (or Reclinatories) were but mean ones; and, not very easy. First, in the Womb: now, in the Manger: then, on the Cross: last, in the Tomb, (which was none of his own neither). He might better say, than his Father David; Pauper sum ego, & in laboribus à juventute meâ, Psal. 87. But, is the Bread that came down from Heaven, become food for the Beasts of Psal. 87. the field, that they lay him in the Manger? He bringeth forth Grass for the cattle, (says David): therefore, not fit, he should be meat Psa. 104. 14. for them, himself. Yet so it is (though) in mystery: for, Man, that was in honour, had lost his understanding, and was (as Nabuchadnezar) become like the Beasts of the field, which perish: Vt jumentum factus sum apud te, says David; so foolish was I, and Ignorant, even Psal. 49. 2. as it were, a Beast before thee, Psal. 73. 21. Since Man (then) whom he came to feed, was become as it were a Beast before him; so low Psal. 73. 21. would he descend, as to be food for him: that, He might have his understanding restored, and be made like the Son of God again. And therefore he chose the Elements of the Sacrament, we receive him in, to be such as grow out of the earth, (like the Grass, that is fodder for the cattle): and to let us know, that he would come to this, he was content himself to be laid in a Manger. If He (then) that is God would condescend to become such food; it is very fit, that none, but clean Beasts, should feed on him. No more, there do not. For, none, but such as Chew the C●…d; none, but such as raminate, and consider what they do, can taste him truly. For, none, but Levit. 1. 3. for such, doth he lie in the Manger. But (sure) this was Humility too much for the Son of God, to descend to this Case, if he himself had not thought otherways. We must needs admire it. But, in so doing, let us take heed we pitch not too much upon it: lest it di●…e his glory with us. For, do but look more narrowly, and you shall see 〈◊〉 glory shine through all his Humiliations. To be conceived; is Humility: but, to be conceived by the Holy Ghost, is Glory: To be Borne of a Woman; is Humility: but, to be Borne of a Virgin; is Glory: To be borne in a Stable; Humility: but, to be declared by a Star; Glory: To cry in a Cratch; is Humility: but, to be the Song of Angels; is Glory: To lie in a Manger (like a Child), is Humility; but, to be by the Shepherds, adored as a God, is Glory: To be Baptised among Publicans; Humility: but to have the voice of God from Heaven, is Glory: To be crucified among Thiefs, Humility; but, to shake Heaven and Earth with his voice; is Glory: Lastly, to be received in so poor Elements, (as Bread, and Wine) is Humility; but, to convey (by them) such ineffable Graces, is his Glory: Let us then so consider the Case of his humility (this Day) in love to us, that (with all humble affection) in It, and for It, we may ever give him Glory, till we come to be exalted to his Glory. And so much, for the Ten parts of this Text: The Doctrine, and Use follows; to make up the whole Twelve. 11. Doctrine. THE Doctrine arises out of the nature of the Text: For, all Doctrine is, by Precept or Example: This Text, is a Story, (an example): and, the Doctrine of an Example (if it be a good one, as this), is, Fac similiter. Now, we know, Omne simile non est idem: and, an Example requires us not to do Idem; but Simile. We are not (then) this Day, to turn Shepherds; and then, run to Bethlehem (as some do yet) and there think to find Semper idem; All, as it was: (joseph and Mary, and the Child in the Cribe): But, similiter: We must do some such thing: That is; We must (first) be like the Shepherds: of simple, honest Conversation, and vigilant men: then, when we are called, with a Quaerite (as, by this Example, we are) we must be diligent. First, to Confer, and Exhort (ad invicem): then, to proceed (festinantes) zealously and charitably: that is roundly; and yet, together. We must (sometimes) leave our Flocks (the worldly cares that flock upon us) to his charge that calls us; till we step to Bethlehem, to the Study of the Scriptures: where (being provided of heavenly Bread) we may return (glorificantes & laudantes Deum) praising God; and, (manifestantes) Communicating our Contemplations, of what we have seen, to others, for his Glory (as the Shepherds, here, did), Verse 20. But first, (Quaerite): Let our desire, and errand, be to see Christ: and, we shall not fail of his Father, for a Guide to show us. 12. Use. NOw, what Use? what good will come of Quaerere? Invenietis, (says Christ himself) you shall find him: and He, is good use; Matth. 7. 7. (good consideration) for what, you lay out. We shall find him: and that (most properly) on this his Birthday. Now, is the Time: For, till now, he was concealed; so that it was very hard, to find him. He came forth (this day) from three secret places. First, from the Bosom of his Father; where he was hidden: Secondly, from the 1. 2. 3. Shadow of the Law; where he was figured: and thirdly, from the Womb of his Mother; where he was form. And, three Nativities he hath. One, from his Father; before all worlds: a second, from his Mother, in the fullness of Time (this day). And the third, in the 1. 2. 3. Luke 8. 21. heart of every true Christian (this day) and every day. For, they that conceive him, and do Gods will, are his Parent and Mother. Do (then) as He bids thee: [fac similiter]: Go to Bethlehem; to his House of Bread, (his Church); and (there) thou shalt find him: there, thou shalt conceive, and receive him; and, become his Parent, when thou shalt bring him forth in good works. Keep company (still) with thy Brethren. For, the receiving of Christ into us, is called a Communion: It is never done alone in our Church. We may find him here, and never break company, for the matter: nay, we must 1 Cor. 10. 16. not; when we seek him, here. For here, he will always be found in company. It is fit, we keep together: For, as they (in the Wilderness) did eat, the same spiritual Meat; and drink, the same spiritual drink (whereby, as St. Paul says, We that eat one Bread, are one 1 Cor. 10. 4. Body, 1 Cor. 10. 17.) So we, by eating and drinking the spiritual Medte, and Drink, in Bethleem Ephrata (the Region of Bread and Wine) may together be made magis Consanguinei, in the Blood of this new borne Babe. That, the joy of his Birth, may equally run thorough all our veins, and spread through all our Body. So, that being united in him, we may be assured that we have found him. And, when he is found, let us make use of him: that is, enjoy him: and joy in him. First, rejoice, that He is borne into the World (this Day): and, if not leap in the Womb (with john), before his Birth; while we are but meditating of it: yet, let us dance (with David) at his Birth, now he is become the Ark of our Peace. For, if Zachary sung at the birth of john; much more, we, at the Birth of Christ, when the Luke 1. Angels in heaven sung. It is a thing to rejoice in. For, it is like (the Summum bonum) the supreme joy.. It is honestum, utile, & jucundum. What can be more honest, than the Childing of a Virgin? What more profitable, than the Redemption of Man? What more pleasant, than God, and Man in one person? Ecce quam bonum, & quam jucundum! Behold, how good, and pleasant it is! For it makes them, that Psal. 131. were before it; them, that were with it: and them, that come after it, to rejoice (like Brethren) in one unanime consent. Abraham rejoiced a far off, to see it: john leapt; and the Angels carrolled by it: and we sing (ever since, after it, to this Day, and on this day) for it. Let us (then) this day rejoice. Rejoice always in the Lord, (says St. Paul): but the Birthday, deserves an Iterum dic●…: [Iterum P●…l. 4. 4. dico, gaudete] again I say rejoice, Phil. 4. 4. Let us (then) again rejoice; that (secondly) he is Borne in us. And, let this joy be such, that (like the Angels) we may sing it: Like the Shepherds, we may show it to others. Let us set the Ditty of our whole life, to the Song Luke 2. 14. of the Angels: That it may be Glory, to God on high; Peaceable (here) on Earth, and Charitable (with good will) to Men. And, (then) if the Shepherds, or any other (poor Brethren, or Sisters) come hither, they may see, by our Works; and taste by our Charity, that Christ is borne this day. That, He that was borne for us, is borne in us: and we newborn again: and (then) shall they go from us with joy, (as the Shepherds did, here) glorifying and praising God: [super omnibus quae viderant] for all they see, and hear: that Christ is borne, and so borne (this day) in us, that they also are the better for it. And, if any be the better for what I do, (especially, if my poor Conceptions of this great joy, have brought forth any thing, that adds to e Consanguineis. yours), I have mine ends: for it shall add to mine, and (I hope) redound to the Glory of Him, in whom, we joy (this day). Who, in his good Time, grant, that as we desire to keep together, we may all, (at last) come together, [ut Videamus] to see his blessed Face, whom we have (here) heard of; and (ever after) be together with Him, in his Eternal joy.. Amen. O Domine jesu, Sicut Hodie Verbum Caro factum es; Ita Carneum, fiat Saxeum Cor nostrum. Bern. CAROLS, FOR Christmas-day. ALL this Night, shrill Chanticleer (Dayes-proclaiming Trumpeter) Claps his wings, and loudly Cries, (Mortals, Mortals), wake and rise. See a wonder, Heaven is under. From the Earth, is risen a Sun, Shines all Night, though Day be done. Wake (o Earth), wake (everything)! Wake, and hear the joy, I bring. Wake, and joy, for, all this Night, Heaven, and every twinkling Light, All amazing, Still stand gazing. Angels, Powers, and all that be, Wake; and joy, this Sun to see. Hail, o Sun! o blessed Light Sent into this World, by Night; Let thy Rays and heavenly Powers, Shine, in these dark Souls of Ours. For most duly, Thou art truly, God, and Man, we do confess; Hail, O Sun of Righteousness! An other. Hark: hear you not a cheerful Noise, That makes Heavens-Vault, ring shrill with joys? See; where (like Stars) bright Angels fly, And thousand heavenly Echoes cry. So loud they chant, that down to Earth, Innocent Children hear their Mirth. And sing with them, what; none can say, For joy their Prince is borne, this Day: Their Prince, their God, (like one of Those) Is made a Child, and wrapped in Clothes. All this is in Time's fullness done: We, have a Saviour, God, a Son. Heaven, Earth; Babes, Shepherds, Angels sing: Oh! never was such Carrolling. Hark; how they all fing at His Birth, Glory to God, and Peace on Earth. Up then (my Soul) thy part desire And sing (though but a Base) in this sweet Quire. An other. Mr Soul; why art thou thus deject? And why art thou disturbed in Me? Trust thou in God; his aid expect: Who is the only help for Thee; And doth thy Sighs, and Sorronwes See. Oh! that He once, the Heavens would reave, And so come down. For, Prophets tell, Behold a Virgin shall conceive, A Son, forenamed Emmanuel, Who shall descend, with us to dwell. And see: that Heavenly News comes down; That joy, to all Men shall afford: This Day is borne, in David's Town, A Saviour, which is Christ the Lord, According to his holy Word. This is the Day, the Lord hath made: Let us rejoice therein with Mirth. And be not thou (my Soul) so sad; But, since thy God is borne on Earth; Sing Hallelujah, at His Birth. FINIS. TRIANGULUS IN FESTO SANCTORUM EPIPHANIORUM, DOMINI NOSTRI JESV CHRISTI. Matth. 2. verse 10. Videntes autem Stell●… gavisi sunt, Gaudio magno Valde. But, when they saw the St●…rre, they rejoiced with exceeding great joy.. Let the words of my mouth, and the Meditations of my heart, be always acceptable in thy sight, o God, my Saviour, and Redeemer. THIs is Twelve-day. And, we know, why we call it so. Because, (like Mathias, among the Apostles) this, among the days of Christmas, is the last of the Twelve, that waits on Christ, and his Nativity. But, more anciently, (and most properly) it was called the Epiphany. Of which Term, [that we may not be so ignorant, as our great-grand-fathers' seem to have been, who (as the Legend says) called it the Tiffany: Or, as the Priest; that when he bade it Holiday, said he knew not whether it were a Hee-Saint, or a Shee-Saint] we must know, it signifies a Isidor. origi. lib. 6. cap. 18. Apparition: or, Manifestation from above: For (Epi) is Super, and (Phania) is Apparitio. By three Apparitions our Saviour was manifested this day. The first, is this * Casau●…. Exercit. 2. N. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Neutro genere, 〈◊〉 in Foe●…inino; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epiphania: the Manifestation, (de super) from above. The second, was the Theophania, the Manifestation à Deo, in Trinity b Matth. 3. 16. when all the three Persons appeared. The Father, in a Voice: the Son, in the Flesh; and the holy Ghost in the shape of a Dove, at his Baptism. And, the third, was the Bethphania, in Domo (so Beth signifies), When, at a Marriage, he turned Water into Wine, in a House: a full year, after his Baptism. Epiphania, was from the Heavens: john 2. 8. Theophania, from above the Heavens: and Bethphania, on the Earth: to show, though he was borne a Man; yet, he was God of all; and, had power on Earth, in Heaven, and above all Heavens. He was proved to be God (this day) by this Trinity of Testimonies, the full, of what can be required, by Law, to witness any Truth. For, so says both Law and Gospel: in Ore duorum, aut trium, Testium stet omne Verbum. All which, happening (diverso tempore, uno eodemque Deut. 19 15. die) at diverse Times; but, still upon the same day, make one sacred Mat. 18. 16. Solemnity (said Chrysologus, above a thousand year ago: though the Feast, be much more ancient). Ser. 157. To these, some add (Phagiphania), the Manifestation in Buccâ, (or, by eating); when, he fed five thousand with so small means. Origen. But this, is doubted, not to have been done on the same day, with the rest; and therefore is not generally taken in. This Feast was (anciently) so reverenced, that julian the Apostata, (though he sacrificed to Devils) would be present, at the Solemnity. Baron. anno Christ. 1. N. 36. And so, would the Emperor Valens (though He, bare as little respect to Christianity, as He). If these, (who were more than halfe-heathens) had this devotion to observe it; It becomes us that profess full Christians, not to neglect it: lest, as they seemed Christians in doing it; we seem Heathens, in despising it. We will therefore take it into consideration: that we may know, what we go about. Lest the Devotion that is Daughter of Ignorance, prove displeasing to God. First (then) we must know, that though the Feast be, of all the three Manifestations: yet, the Epiphany hath 1. carried away the name, both from the Theophanie, and the Bethphanie (anciently): and, that, on good reason. It was the first of them; and claims the precedence in Time. For, it was done, in his Infancy; within Twelve days after his Nativity. And therefore, fit it should accompany those Feasts, that wait upon his Birth. Yet, it excludes not the other Two; seeing we touch on all the three, this day. The Epiphany, was by a Star, (de super), from the Heavens. Therefore, we look up, to take note, and observe it, to day. The Theophany, was a Deo, (from the Trinity); therefore we worship him as God (in Unity, with the Trinity) to day. The Bethphany, was on Earth, (in Domo) at a Marriage-Feast, in a House; therefore, We (on Earth) keep a Feast in our Houses, to day. Besides, the Epiphany, contains both the other, in itself. For first, the Star manifested 2. him (de super) from the Heavens. That's, the Epiphany: Secondly, 1. 2. it manifested him from God (in Trinity): for he sent the Star. There's, the Theophany. And lastly; It manifested him on Earth (in Dom●…): for, it came, and stood right-over the House: There's, the Bethphany: Therefore, on this remarkable Manifestation (of the Epiphanie) we pitch, this day. And, to that purpose, have chosen these words. Videntes autem Stellam, gavisi sunt Gaudio magno, valde. But, When they saw the Star, they rejoiced, with exceeding great joy.. AS Christ was made known, by three Manifestations (this day): so, is this Text, made manifest, by three words, in it. And, they are, Videntes, Stella, and Gaudium: which are the heart of it: and make a TRIANGLE; to fill this Day, in the three Parts of it. First, the Day (for the Matter) it is the Apparition (or Manifestation) of our Saviour. Secondly, for the Manner; it is (de super) from above. Thirdly, for the Effect, it is a Feast, which we keep (this day) for the same cause. Now first; (to fit the Manifestation), here are, Videntes; some to behold it. Secondly, To answer (de super) from above; here is (Stella) a Star, in that place, to show it. And thirdly; to make good the Feast; here is (Gaudium) joy to Crown it: without which, a Feast, is nothing: So, this Triangle, (the Persons, the Star, and the joy;) shall fill this day; and, be the three parts, of this my Meditation. If I should ask, where I should begin? I suppose, some would point at that next hand, (Videntes); and say, since it is Christmas, let's hear the Tale of the three Wiseman; (the three Kings of Colen) to pass away the time, withal. But, (since St. Paul says: Shun 1 Tim. 4. 7. old Wives fables) others may say (with David), joy cometh in the morning: therefore, begin at Gaudium: sing, Exaltabo: Le's have Psal. 3. 5. a fit of Mirth, this morning: a Carol, at Twelfe-tide, best fits a Feast. But, till we get a true Cause, (both for our Feasting and merriment) we may fear lest some Wiseman say, (as once, a Wiseman, did); I said to Laughter, thou art Madness, and to Mirth, what dost Eccles. 2. 2. thou? STELLA. TO inquire of the Fathers, and latter Doctors of the Church, what it was that shone so bright overhead, were but labour lost. For, they seem to be dazzled with gazing at It; and (like Men, planet-strucken) conclude, they know not, what; as shall appear, by a particular Discourse, we have reserved, for the end: that it hinder us not (now) in our first way. We will ask therefore the Wisemen themselves, (these (here) in the Text; Videntes:) that saw it, with their eyes. And, if we will look at it (as they did) more to increase our Faith, then to satisfy our Curiosity, we shall find, (ad manum est, quod sat est) enough, in this Chapter, to Content us; and leave the exact Particulars to him, that made it, and only knows (indeed) what it was. For He can call all the Stars by their names; Which, no man ever (yet) could do. We Psal. 14●…. observe (then) from this present Chapter; First, 1. Quid: What It was? Lumen. It was a Light. 2. Quale: What Light; They call it, Stella, a Star. 3. Cujus; Whose: They say, Ejus; Christ's Star. 4. Vbi. Where; They say, in orient; in the East. 5. Motus, What was the Property. Praecedebat (says Saint Matthew:) It was no fixed Star, Math. 1. cap. it Moved, and went before them. THese (as I may call them,) are the five Beams, that make up this Star; by whose Rays we may have our knowledge enlightened. We will mark (therefore) what every of them will point out unto us. 1. Quid. BY the very glimpse of the first Beam, we may perceive, it was a Light. The name, shows it. Aster (so called, à Tes astrates) from Shining; as Light doth. So (we see) God revealed Christ (first) to the Gentiles, by a Light. Why? because Simeon said, He should be Luke 2. 32. a light to the Gentiles? yes; therefore: if for no other cause. But herein, mark the orderly proceeding of our Wise-God, (Qui disponit omnia suaviter,) how sweetly he brings things to pass. When he was to make Wisd. 8. 1. the World for Man, the first object, he made for him, was Light; by which, all other objects are visible. And, this he did (per Verbum,) by his Word: which, is a Light invisible. Proportionably, he made the Body of Man, who (with his Corporeal eyes) was capable of the Light, and all that was to be seen, by it. And this, was (the Lux creata) Visible Light: But, he, that made it, is (Lux Increata) Invisible Light; which no man can see. He, is no object for bodily eyes. That Man 2. Tim. 6. 16. might (therefore) receive Perfection, he breathed into him (also) an immortal Soul; whereby, he was capable of (Lux, Verbum) that Invisible light, (the word) that made the World; and, with unspeakable joy to converse (in a friendly manner) with his God, that made him. But, (miserere! miserere!) this lasted not long. For seeking to see more, than he should; he lost the Light, he had: and, forsaking the Light of Truth, he inherited a Lie; and so, brought in the Power jerem. 16. 19 of darkness (an other Chaos) into his Soul: which, when God saw; Gen. 1. 4. he did (as at first,) separate the Light from the darkness: He withdrew from conversing with him; and left him, to himself. So now he had no Light, to his eyes; but the natural Light: nor, no Light to his Soul; but the Light of Nature. And, that burns so dim, that natural men (still) walk in darkness, and, Love darkness (for it is of john 3. 19 their own making;) and therefore (without Mercy) utter darkness Mat. 8. 12. shall be their eternal habitation. But, do I talk of Light, and bring you into darkness? it is but (with a Shadow) to set-off the Light: (as David) when he would describe God's glory sets, Darkness under Psal. 18. 9 his feet. For, to none (indeed) doth Light show so comfortably, as to them, that sit in darkness. Which was the case of the Gentiles (here;) and (indeed) the case of us all, as we are by Nature. But, how shall we help it? knock (never so hard) on our flinty hearts, not a Spark can rise; It must be (de super;) an Epiphanie, from above, must do it. He, that said, Fiat Lux (first) must speak it again from heaven, or it will never be. And (God be thanked!) he hath done it. The Soul's Light is restored again: and that, in a Clearer, and better manner, than ever. The first glimpse whereof, appeared to Adam's dark Soul: (and that was, Per Verbum (too) by his Word; viz. Semen Mulieris conteret caput Serpentis: that is as much, as Fiat Lux; Gen. 3. 15. Let the Light be made:) made what? why, Semen Mulieris. He was factus ex Muliere (says St. Paul) made of a Woman. Now, Lux Gal. 4. 4. increata, must be Creata: that invisible Light, (which made All things) shall now, itself be made. The matter, is much amended. For, whereas the Eternall-word, (that Light of Truth, which we lost) was (before) Visible, only to the Soul; he shall (now) be Visible to the Eye also, and shall be made a Body and a Soul; that Man's Body and Soul (both) may make him, their object. Such an Object, as shall be papable (now) as well, as Visible; flesh, of our flesh. Made man; and john 1. such a Man, as shall, not only Lighten every man that comes into john 1. 9 this World; and so, restore us; but also, (to Revenge us) Conteret caput Serpentis, he shall tread in pieces that Subtle head, that devised to bring this darkness on Vs. This, was a most comfortable Light; and, did Adam more good (in the case he was) then the clearest day, he ever beheld. This Beam came to Adam, from the father of Lights; (as the first Light, came from him) per Verbum; he spoke it, and it was his Word. Now, when a man takes Light, by a Word, if it be not seconded, (such is our dulness!) we lose it like Lightning; which is (almost) as soon gone, as perceived. Therefore, when this Light shone in darkness, and our darkness (though it apprehended,) yet, it comprehended it not; (For, few, of Adam's posterity, knew what Semen john 1. 5. mulieris meant:) God was pleased, in the Second World (after the Flood) to open heaven, once again; and, by a new Beam, to pour fresh oil, into the Lamp of Abraham's Faith; and settle this Light in Semine ejus, in his seed. Before, it was (like the first created Light) Gen. 22 18. universal; (any Woman, of any Nation, might be his Mother:) but (here) it is settled, in its Orb. She must be an Hebrew of the Seed of Abraham. And this Light, God gave again (per Verbum,) by his Promise, and faithful Word: yet, it was not so put under the Bushel of Abraham's family, that the Hebrews (only) should receive the comfort; but, it was added there; [in Semine tuo benedicentur Omnes Gentes] the Gentiles, as well, as the jews, were to be enlightened. So, the whole World is taken-in, again: (For, there are, but jews and Gentiles:) Sed ordine quisque suo; all, in good order. First; Gloria Esay 6. 1, 2, 3. ejus in Te videbitur, says Esay. When the jews were served; tunc ambulabunt Gentes in Lumine tuo: then, shall the Gentiles walk in this Light. And that, was fulfilled, this day. Thus, went the Word, in the Promises; while he was (yet) only visible in the Soul: And thus, went the Performance; when he came to be visible, to the Eye. For, on Christmas-day, he was made visible (first) to the jews; by a great visible Light: the glory of God shone about the Shepherds. And secondly, this day, to the Gentiles; by a Visible Light also: which conducted the Wisemen. So, we see, what orderly proportion God kept. As he made the Visible Light, for the eye, by his word. So, he restored the invisible Light to the Soul, by his Promise, (which is his Word) And, when this invisible and un-created Light, came to be Created, and made visible (according to his Word) he declared the coming thereof into this World, by the visible Light, which he had created by the word. Yet, in a proportionable manner. In a greater Light, to the jews; and, in a less, to the Gentiles. To show; that, as [gloria ejus in Te videbitur] he was, the Glory of his People Israel: so [ambulabunt Gentes in Lumine] He was, also, a Light to lighten the Gentiles. 2. Quale. BY the Second Beam, we may see what kind of Light, this was: [Vidimus Stellam] We have seen a Star; say they. And, as it seemed to them; and, as they called it: so, will we. But why, a Star? The Epiphanie had been more glorious and terrible, to have been in the Sun, or the Moon; and so, the whole World might have known it in 24. hours, at farthest. But Christ came (now) more to show his humility; then, his glory. Therefore, he would appear, but to a few, at once. And that, by a Star; (one, of the least Lights.) He that made all the Stars, hath but one, to wait on his Nativity. He, that was God (the Sun of Righteousness) pleased so to empty himself, as to appear a Child, in a Cratch. Therefore, not by the Sun, but by a meaner Star, he would be declared from heaven. But (that he might not lose too-much, by his Humility) Secondly, a Star to vindicate his Glory. For though it was but one Star; yet, it was a Star. It was, no Meteor: no fire-drake; no Ignis volans: no Will, with the Wisp: (Things, which wisemen (such as these were) know to be Exuberancies of Nature:) but, it seemed, to them, a Star. The Stars, are the Inhabitants of heaven. And, for one of them, to Wait on a Child, on Earth, was admirable. So; as he had a Cratch, for his Cradle, (to show his humility;) he had a Star, for his Attendant, (to show, his Glory.) (Thirdly,) a Star; for their sakes, that Saw it. They were Gentiles: and the Stars, were their best Books. The Word was not (yet) permitted to them. They sought for God, in his Works. And, of all his Works (says David) The heavens declare the glory of God. There, among the Stars, they read destinies; cast Nativites; foretell Events, and Prognosticated Seasons: therefore he (here) in the Book of their own learning, was pleased to manifest himself to them; among the Stars. And yet, but by one Star, no Asterisme; that they might know, his Birth, and the Manifestation of it (both) were Supernatural. For, a Tostat. Sup. Math cap. 2. q. 18. Astrologers never calculate by one Star; but, by many Aspects, Constellations, Conjunctions, and Oppositions in the Ascendent, etc. Which (here) they found not. Yet, this was sufficient. For, though the jews, (who ever sat in the Light, and had some knowledge of Christ, by their Oracles) had him revealed by a great Light, and (what was usual to them) a Speaking-Angel: Yet, these Gentiles, (who sat in darkness, and were Strangers to such vocal visions) would have been confounded with such a dazzling Apparition. Therefore He shows them, what they were best acquainted with; a Sign, from heaven: which, was but a Star; yet, a Light, big enough, to begin with. For, they needed not so great a Guide, as a Pillar; which (being to lead the whole Nation of the jews,) was a Cloud, by day; and a Fire by night; to be seen, over all the Camp: since they, were a Exod. 13. 21. smaller number: neither had they, so devious a journey, nor so long a time, to travel in. So, the Heavens declared the glory of our God, to the jews; by an Angel (wherewith, they are inhabited:) to the Gentiles; Psal. 19 1. by a Star (wherewith, they are adorned.) Fourthly, a Star; to keep proportion, with the Prophecies. For, when Christ was (first of all) Promised to Adam; he was called (Semen) Gen. 3. 15. the Seed of the Woman. And, when the Promise was iterated to Abraham; he was again called, by the name of Seed; and God said, he would make his Seed, as the Stars; which are (as it were) the Shining Gen. 22. 18 Seede-Pearle of heaven. After which, when Balaam (who was the first, that ever divulged it to the Gentiles) came to speak of this Seed, which should come of jacob, (Abraham's Grandchild) he called 〈◊〉 [Orietur Stella in jacob, saith he,] There shall rise a Star Num. 27. 14. 〈◊〉 jacob. Lastly, a Star it was; That He might have a Messenger, to go before his face in heaven; as he had one, to go before his face, in Earth. This was a kind heavenly john Baptist (for the time.) john was L●…cerna; and This, was L●…men: He, was a Light; and This, was a Star: john, pointed him out with his finger; and This, with his Beams: john, went before him, to Prepare the way; and This, led the way to him: john, was (Vex Claniantis,) the Voice of a Crier, to Proclaim him to the jews; and This, (as Saint Austin calls it) [Magnifica Lingua S●…. 3. in Epiph. C●…li] the Magnificent T●…ngue of heaven to declare him to the Gentiles. 3. Cujus But did they understand it? By the third Beam, we shall see, they did: [Vidimus Stellam Ejus (say they)] They knew it, to be His. But how? there is much ado, to answer that Question (as we shall see in our Appendix.) But, if you will admit, what (all most) all the ancient Fathers generally do, (says Maldonat;) That, these had the Prophecy of B●…m (who was a Gentile, himself; and their Countryman;) we may soon collect, how they knew it to be his Star, S●…p. Math. c. 1. a A●…s l. 2. in 〈◊〉 & Chris●…. 26, 〈◊〉. Epi●…. T●…. 〈◊〉. & Te●…. 〈◊〉. Math. 4. 7. without b●…ting much about the B●…sh. Ba●… had told the Gentiles, (〈◊〉▪ ver. 17.) Orietur Stella ex jacob; there should rise a Star, out of jacob: & C●…get Virga 〈◊〉 Israel; And together with It, should rise a R●…d, or (as others translate (Sceptrum) a Sceptre from Isr●….) On this, they might (thus) Paraphrase. When such a New St●…re shall rise, that shall have relation to jacob, they, who will rise to follow it, shall see it settle there; and then also shall rise with it, out of Israel, that Sceptre (which is (yet) but a Rod) a Branch; a tend●… Child; who is borne a King, to Rule God's People. That the jews had looked, many Ages, for a Messiah (a great and powerful King) to be bome among them; was not unknown to their Neighbo●… (the Gentiles:) but, they were (B) ignorant of the Time. Now, when these wisemen saw this Star, and considered it; they seen p●…ved, it was Supernatural. No Astronomers had ever seen the like. For je had no Respect, to the other Stars; nor Aspect, with them. It shone, as well by day, as Night: It was not in the Orb; but in the Air; It moved not, like the other Stars. For, in their diurnal Motion, they go too-fast for any man to follow; and in their proper, too flow: (for so, they scarce move a degree in 100 years:) And, 〈◊〉 〈◊〉. 〈◊〉 lib. 12. 〈◊〉. 257. in their 〈◊〉 Trepidationis; less:) but This, went (like a Traveller) by the way. Having wondered, awhile, what it should portend; at last, they see it take the highway to Indea: then, get they to their Books; 〈◊〉 ●…ine (by Bal●….) if This be not the Star, that should rise our 〈◊〉, when He (that should raise the Sceptre in Israel) should be borne. And, they find, the Time is come. For, when should a Sceptre rise, but when It is fall'n? The Sceptre of Israel was ●…alne to the Ground, at this Time: There was none, of the Kingly Race, to hold It, in his hand. Herod (the Edomite) had set his feet on the jewish Royalty; and, stretched a foreign Roman Sceptre over God's peculiar: Now (if ever) was a time for the Sceptre to Rise in Israel, and a Rod as (Balaam adds) to destroy these Children of Sheth. Numb. 24. 17. But, admit a Star, and a Sceptre be Risen in Israel; and, that a King be borne to the jews; what is that, to the Gentiles? Yes. The wise Gentile (by the Light of Nature) knew, as well, as the jew, that there was a God; and, a Heaven also: but, how to Serve this God; and, how to get into this Heaven, was all the question. The Place, is very high above us; and, the longest ladder of the best man's Merit in the World, cannot reach it. Marry; if we could get Heaven and Earth, to meet; there might be hope, to step in. Let them touch (once) in any Place (in what Region, wheresoever) that we may see a Star below (though in jacob;) and, let there grow-up but a Rod (or, Branch) with such a Bad on the Top (though in Israel;) and, it may (in time) shoot so high, that we may Climb into Heaven, by It. For, all the Earth is the Lords, as well as judea; and having one Lord, the Rom. 10. 1. Tenants (Gentiles, aswell as the jews) may enter Common. Now here they see a Star; and, a Rod rises, with It. A Star, in heaven, that hath his Root, in jacob: a Rod (or Branch) in Israel, that bears a Star, in heaven. So, heaven and Earth are met, to make a Sceptred-King, of Both. For, such a like Thing, as a Rod (with a Star, or Flower, on the Top) is a King's Sceptre. And, for That, on the Top of it; you may call it either, a Star or a Flower. For, Christ, is both: (the Star of jacob, and the Flower of the Root of jesse) to whom, Esay Esay 11. 1. Esay 11. 10. says expressly, The Gentiles shall seek; therefore, These did well, to look after him. The Prophet Zachary calls him Oriens: and, it is as proper, for a Flower, (Oriri) to Rise; as, a Star. Besides, He was Zach. 6. 12. Flos Campi; not, Horti: No Garden-flower; but, a Flower of the Cant. 2. 1. Field. And, Field-Flowers (like Stars) come of themselves: they are neither sewne, nor planted by Man. They, are the Stars of the Earth: as, the Stars, are the Flowers of heaven. And, He, was such a Star, that he was a Flower on Earth; and such a Flower, that he was a Star in heaven. Semen Mulieris; the Seed of the Woman (this Root, in Earth:) Filius Dei, the Son of God (this Flower in heaven.) Caro Matris; flesh of his Mother: that's, his Branch, or Rod. Verbum Patris; the Word of his Father; that's, his Star on the Top. A Sceptre in Israel, that touches Heaven and Earth; and so Rules Both. Now, such a Sceptre might signify unto them, as well, a God, as a King. For, the ancient Egyptians (whose Learning, no doubt, these Wisemen knew) signified God, by a Rod, with a Star, (or Eye) on the Tap: (Eyes, are oft compared to Stars; as Stars to Eyes) expressing, in the Eye, his Providence, to foresee; and, in the Rod, his ●…ower, to Correct. Providence, and Execution, make the best Government. Such a Sceptre, is fit for a King: since God, who puts it in their hands, is such a King, as Rules with such a Sceptre. And, such a Sceptre was (now) risen in Israel, as was a Rod, with an Eye on the Top. A Man, rising up from Earth (like a Branch:) a God, lookingdowne from heaven (like a Star.) It was time now, and best for them, to look after Such a King (where ever, he was borne.) For if ever, the way into heaven, from Earth, be to be found, it is by him, that is King of both; and only can Transport from one Kingdom, to the other. Wherefore, at their Arrival, they not only acknowledge him, a King; Vbi est Rex? but, a God also. For, they say plainly (〈◊〉 Adorare) we are come to Adore. And this, they knew, by the Star. For, all the reason, they give for their knowledge, and their Coming (both) is, For we have seen his Star. But, to this their Knowledge, there went more than mere Astrology. a Chrysost. 〈◊〉. 6. in Math. It is not the work of Astrologers, by the Stars, to know them, that are Borne: But, (knowing, who is borne) by them, to guess their Fortune. A man can receive nothing (says b john 3. 27. Saint john) unless it be given him, (de super) from above. All * 〈◊〉 〈◊〉. knowledge, is from above, and commeth-downe (not from the moving of the Stars, which are the Lights; but) from the Father of Lights (says c jam. 1. 17. Saint james) that makes them move. By whose especial Grace it was, that these Men so laid things together, as to understand it. For, had they considered the Star as mere Heathens; they would think, It had signified rather a Man taken into Heaven, then Borne on Earth; and so have sought no farther. (For, such were Perseus, Archas, Hercules, etc. Who were conceived to be made Stars.) But, when they perceived, that the Star, was Stella Ejus, his Star; not He, the Star; (that it Governed not him; but he governed it:) that It waited on Them; that they might come to Him here on Earth, they acknowledged, d Chri●…. Ser. 156. Vt quibus vi●…di par conditio est, par sit necessitas Serviendi: It was fit they should Serve him too; as well, as their fellow Traveller: and so, they went after It. But, Deo duce: For, Sine Deo (says e Ser. 156. Chrysologus) nunquam Chaldeus, etc. Without God, the Gentiles would never have worshipped one God on Earth by the Leading of one Star, that worshipped (before) as many Gods in heaven, as there were Stars there. The understanding of the Star, as well as the Star itself, was an Epiphanie: a Revelation from Above. And therefore St. Bernard may well conclude this Paragraph of their knowledge; f L●…ph. per. 1. cap. 11. Qui eos adduxit, ipse instruxit; Even he himself, that brought them, was he himself, that taught them. 4. Vbi But, if in farther curiosity, you would not only know How, they new the Star, to be his; but, in what Position it stood: and, in what p●…rt of heaven it first appeared; you may chance to be resolved of both together, by the fourth Beam: and that is, the Place of It, in orient; [We have seen it (say they) in the East.] First, (to remove a Block:) If it was seen in the East; how can it be said to Rise out of jacob, which was West to them, as they dwelled? Certainly, where ever It appeared, It first arose in jacob. When Balaam said, Orietur Stella ex jacob, he meant (by that Name) Christ himself; as well, as the Star. So, g Hosea 11. 1. Out of Egypt have I called my Son, was meant of Christ, as well, as of the Israelites. Christ, rose out of jacob: and, when he rose, That rose too. Wheresoever the Star appeared: There, it rose, and had It's first original. There, was the Cause, where ever the Effect was Seen. And whence It came, Thither it returned. From Christ it Came; and unto Christ, It led them. But, from the East, (the Place, when It first appeared to them) We 1. observe: That, where Darkness first arose; Light also, first appeared. Adam (first) brought in Spiritual Darkness (as we have noted) by forsaking Truth, (in the Garden of Eden) Eastward: and Christ hath now restored Spiritual Light, in causing this Star to declare himself (who is the Truth) by appearing in the East. And Secondly, well might this Star declare him there. For, he 2. himself is the East; h Zach. 6. 12. Ecce Vir, Oriens Nomen ejus, says Zacharie of him. And i Apoc. 2. 28. Stella matutina, is his proper Name. He is the Star of the East; the Morning Star. So that, when they say, [We have seen his Star in the East] they declare again, more plainly (in a Spiritual sense) how they knew the Star, to be his. For, Video, may stand (here) for Intelligo: and then, their Saying will amount to thus much: Vidimus Stellam Ejus, we have known It, to be his Star, (in Oriente) in Christ himself; and, by the Spirit of him, that is (Oriens) the East. And so, (Venimus) We are Come, k Chrysol. Ser. 156. (ab Oriente, ad Orientem,) from East, to East; by Christ's direction, to Christ himself. For, as l Remigius sup. Math. One said well, Qui ad Dominum veniunt, ab ipso, & per ipsum veniunt; They, that find Christ, come to him, from him, and by him. And therefore, since Orietur Stella, is as properly said of Christ; as of the Star: and Ecce Vir Oriens, as properly said of him; as of the East; Vidimus Stellam in Oriente, may well be interpreted, we have known Christ, by Christ himself. So, we see, that like a right Easterly-morning Star, he expels Darkness (that's Ignorance) and sends most comfortable Influences into those, that look after him. And now, through the tender mercy of our God, the Dayspring from an high, hath visited us: Oriens ex alto m Luke 1. 78. (saith Zacharie;) and, we all know, where Oriens is; the Day, springs from the East. The first visible Light, that was made by the Word (Fiat Lux) appeared in the East, and, n Tho. Frigius. lib. 2. fol. 49. Moving from East to West, made the Evening and the Morning, the first day; before the Stars were Created. And, the first Spiritual Light was also given in the East (in Paradise) by the Word; when God promised this Seed of the Woman: Which Light moved from Adam, (in the East) to Abraham, in the West (and so, downwards) before these Particulars (or, this Star) appeared. He was a Seed, before he was a Branch. There was a Morning, before a Noon. He appeared (Stella matutina) a Morning Star, before he showed himself (Sol justitiae) the Sun of Righteousness. And this Star was seen, through him; and by It, was He declared, where the Sun rises, (in Oriente) in the East. He, that was the Light of his Father's Countenance, was borne in jacob, and first lift-up his Countenance in the East; from whence, his Beams are spread to comfort us, in the West. And, as he was Borne, so he died, in the East. This Star, both rose, and Sett, there. Where he died, with his Hands stretched from North to South, to Embrace us: and his n Adruc. Delphi. Terra Sancta. fol. 178. Face, towards the West, to dart the Beams of Grace and Mercy on us. Wherefore, as all those Gleams of Light in his Word, (whereby we know him, to be God) came to us hither, out of the East. So (in a reverend acknowledgement) in all our Churches, by an ancient o Magdeburg. Cent. 2. col. 117. Custom, derived from the Apostles times, we turn our Faces into the East, when we Adore, and make our Prayers unto him. For now, after his Ascension (which is, his Second Orietur ex jacob) he remains for ever in the East: he is always in the Ascendent; never declining: he shall never Set again. For, of his Glory, there shall be no end. 5. Motus. THe last Beam of this Star, will show the Motion of it: It was no fixed-Starre, but it moved: Praecedebat (saith p Matth. 2. 9 St. Matthew.) They went in Procession to Christ; and the Star before them. And every Christian, that would find Christ, must do it, with a Procedendo: like the Star; never stand still, till he come thither. Now, in the Motion of this Star, We observe Two things. First, What It moved in them; and Secondly, Whither It made Them move. I. That, which it moved in Them, was Faith. No sooner did the Starrestirre, in the East; but, this other Star of faith, arose in their hearts; (As a calm water shows the Stars, as soon, as they are up.) They had the Ppophesie of Baalam, long before; yet, it lay by them, (like a dead-Letter) till this Star arose. But, when this began to Preach to them the Gospel (Isidore Pelusiota calls it, q Lib. 1. Epist. 378. Evangelista divini partus) It gave them such a Light, that they understood the Prophecy; and, addressed them to their journey. So, the dull Christian sits often fruitlessly plodding on the Book; (nay, here's the Prophecies often preached, to no purpose) till an Evangelist within r 2. Per. 1. 19 [donec Lucifer oriatur in Cordibus] till Christ dwell in their hearts by Faith; and then, they walk, as they should do. Christ, is the Star in jacob; and Faith, is the Star in Oriente, that rises with him. This, is the true Epiphanie indeed; when, by Influence from above, Christ is revealed, and shines in our Souls, by the Star of Faith. s Heb. 11. 1. Faith, is the evidence of things not seen (saith the Apostle.) And so, it may be well compared to the Star, which these men saw. For, that was also the Evidence of things not Seen. It was an Evidence of Christ; whom (yet) they beheld not, in person; but only, in Contemplation. Without the Star of Faith, the other had been to no purpose. For, many (perhaps) saw the Star (as well, as these wisemen;) and yet, were never the wiser, for want of Faith. Faith is a Light; without which, no man can see, to do any thing that pleaseth God, (saith the t Heb. 11. 6. Author to the Hebrews). It is the Eye of the Soul, whereby we see, and know the Objects, that lead to God-ward; as these men did. We can never go right, without it. God grant It, and then, we shall as readily set on; as, they did. Secondly, When it had (thus) moved in-ward; than it moved 2. On-ward, and brought them after it. To show them, that it is not, for a Christian, to sit down in the first beginnings of knowledge. He must go on, and travel for More: they, did so. But, whither did it lead them? Why: strait to Bethleem (one would think); since, therefore, it appeared. No: first, to jerusalem, (though it seem a little out of the way); and there, it left them too, for a while: (as the Fathers collect, by the appearing of it again, at the nineteenth verse of this Chapter). They must go to Christ, in what Path, he please to lead them; though (sometimes) they think it to be out of the way: He must, as well effect his Glory; as, their Salvation. He must, as well confound his Enemies; as, confirm his Servants. 1. And therefore they came (first) to jerusalem, that (for his Glory) his Birth might be known, in the u Ludolph. pers. 1. cap. 11. City of the great King, 1. as well, as in the least of them, in juda: the Shepherds (indeed) had spread it at Bethleem, among their Neighbours, (the poor Countrypeople): but, these come to the City: nay to the Court; and tell the King himself, with all his Nobles (both Clergy and Lay). Which was so much to his Glory, that (secondly) it confounded also his Enemies. For, at the report of this true King; the false-one fainted. 2. They ask, not for Herod (that was then King); but, for (Rex natus), He that was borne King of the jews. Fictitio Regi, naturalem opponunt. Herod knew right well, he was not Rex natus; he had no Birthright to the Kingdom, he held: therefore, it troubled him; (and Tyrants, are (by nature) fearful): x Eras. Apoph. l. 6. Necesse est, ut multos timeat, quem multi timent; (said Liberius to Caesar,) They must needs fear many, whom many Fear. Nay: those, that feared him, (the perfidious people, that had submitted to the unjust government of this Herod) were terrified with it; [All jerusalem was troubled]: and, which is more: it shook the very Devil himself, in the bosom of Herod. y Leo. Ser. 〈◊〉. in Epiph. For, as Leo says, Non tantum Herodes in seipso turbabatur, quantum Diabolus in Herode: uterque Regni sui Successorem timebat: They (both) feared a Successor of their Kingdoms. What will this Hercules do, in his full strength; that thus strangled two such Serpents in his Cradle? Quiderit Tribunal judicantis, quando sic terrebant Cunae Infantis? Let all the Kings of the Earth now adore him, sitting at the right hand of his Father; since the Devil and Herod (thus) feared him, sucking at the Breasts of his Mother. 3. Thirdly; It led them to jerusalem, for the jews sakes: that they 3. might want no manner of Means, to know Christ's Birth, if they would. For, long-afore, the Prophets had told them, that he should be Borne (both z Isal. 7. ●…4. how, and * Mich. 5. 2. where): and, since they would not look after it, for all this, He now sends the Gentiles (even Strangers to their Covenant) to tell them when: and, to Preach it to them. These Gentiles, by the Star showed them, the Time was come. And they, by the Prophecies, knew the Place, themselves. Wherefore, if now they Sought him not, they might justly have their negligence condemned, by these men's diligence; which came a great-way off to worship him; that was Borne, even in the midst of them, their King; and yet, they would not look on him. 4. Last; It brought them to jerusalem, for their own sakes. That (for their Confirmation) they might learn, as well by Man, as by 4 God: they a Pet. de Matalib. Lib. 2. Cap. 47. might have Doctrine; as well, as Revelation. Visions, are extraordinary; and, in ways unusual, there may be Uncertainty: a Man may take a Candle, for a Star, sometimes. God hath therefore ordained an Ordinary, and orderly plain way to Him; and, that is, by his Church: which, at this time, was only Visible, in judea; and jerusalem, was the Metropolis of it. Therefore, they were brought hither, that God's ordinance might be kept; Vt homo ab Homine discat; that they might come to him, by his Church; as well, as by a Revelation. The Prophecy of Baalam could not so fully instruct them, in that sense, as the Church could. For, here, they not only learned (as before) That he was Borne; and, borne a King: but, that This, was the Christ (verse 4.) and Bethleem, the very Place, where they should find him (verse 6.) So, since he would bring them then by the Church; as well, as by the Star: we may learn, not to trust (now adays) too-much to Revelations, and our own Interpretations of Scripture; which may deceive us; (for, b 2. Per. 1. 20. no Scripture is of private interpretation;) but know our way to Christ, is through the Church: by which (as c Ephe. 3. 10. Saint Paul says in this day's Epistle) this hidden mystery is now to be manifested; and there we must inquire. d Mal. 2. 7. For, the Priest's lips shall preserve knowledge: And (here) the Star of Revelation, hid itself, that they might rely on the demonstration of the Church. But, mark how the Church of the jews e Mat. 24. (when they were called by the King, to this purpose) resolves them. They do not tell them, they had a Tradition (though they were as full of them then; as Rome is now:) or, that it is the Tenet and Conclusion of the Sanhedrim; (the great Council, or Conclave, of the Rabbins) that He should be borne in Bethleem: But, they say f Verse 5. Scriptum est per Prophetam. They allege the Scripture; the Word of God for it: and thereby show, by what Rule the Church should give her Directions and Resolutions. The Clergy are Ministers of jesus Christ: who is the Word. And, they must minister the Word. We must be directed by the Church: but then, the Church must direct by the right Rule. It should rule our Faith, so long, as It rules by the Rule of Faith, (the Scripture:) But, if any one particular Church (though as big as Rome, for example) shall tell the Rest, any thing, that will not lie eeven with this Rule; they may cry Non placet, if they please. Nay, these very Gentiles had been able to have confuted the whole Synagogue of the jews, if they had bobbed them with a Tale, in stead of Scripture. For, had they devised some lying Tradition, to obscure the Star, and the Birth of this King (in policy, to keep the State quiet, as it was then under Herod,) they could have answered; What tell you us of your Traditions or Church Tenets? g 2. Pet. 1. 19 Habemus firmiorem Propheticum Sermonem; and, We know, it is in the Book of your own Scripture; that a h Num. 24. 17. Star shall rise; and then, a Sceptre with it. We have seen his Star; and, we know, he is Borne (so far, we understand:) Now, if you know your Scripture, better; and, can tell us (Vbi,) where; we will believe it: But, for any Tradition (contrary to the Scripture, which we know already,) keep it to yourselves. The Church of the jews (therefore) kept the right Rule. They direct them, with Scriptum est. That's, the Star they point them unto; (and turn them, to the very place, and verse) by the Prophet Micha, saying, i Mich. 5. 2. And thou Bethleem etc. They give them the Truth, (the right way) by their Doctrine; though (unhappy men,) they did not lead them in the way, by their Example: like Hands, set up in highways, to direct Travellers in their journey; but stand always still, themselves: or Candles that give Light to others; and yet, see nothing themselves. Now, while they stay, enquiring here; the Star vanished. For being a Sign, only to the Gentiles; it ought not to appear in jerusalem. It was hid from the jews, that they saw it not. To signify, their Spiritual blindness. At his Birth, they saw not the Star; and, at his Death, Darkness was over their whole Land. They perceived neither the Mystery of his Birth, nor of his Death; which yet, the Gentiles did. These, at his Birth; and, k john 19 19 Pilate at his Death, acknowledge him, a King; (Rex judaeorum). These, at his Birth; and the l Mar. 24. 39 Centurion, at his death, acknowledge him a God, (Verè Filius Dei, hic erat). Thus m Math. 8. 11. Many shall come from the East, and from the West, and sit down with Abraham, etc. when, the Children shall be cast out into utter darkness. These Wisemen came from the East; Pilate, and the Roman Centurion came from the West, and all, (being Gentiles) confessed, what the jews, denied. Therefore, the jews, till this day, remain in darkness; while the Gentiles enjoy the Light of the Gospel. And, this Darkness, amongst them, at jerusalem, was little mended by their coming thither. For, no man went with them, to Christ; nor asked much, after him; except Herod. And, one would think, by his words, that he meant-well toward the matter: only, he is somewhat Cold, and Lazy; that he would have others seek him out, for him. n Matth. 2. 8. Yet, When you have found him (says he) tell Me, and I will come, and worship him. And, though he did but dissemble with his double tongue, (intending to betray (both them, and him) together); Yet, he spoke truer, than he thought. He would have lied; but, could not. For (as Chrysologus says), o Ser. 159. Veniet, ut ad tormenta curvatar, etc. He shall come; and be cast down, to his Punishment, before him, that would have feigned a falling down, on purpose, to destroy him. But, they (leaving behind jerusalem, and her false King, in their darkness together) beheld the Star again; which (now) never left them, till it brought them safely, to Christ himself. So we see, why it went this Procession: First, To declare the Glory 1. of his Birth: Secondly, To amaze and confound his Enemies: 2. Thirdly, That the jews might be converted, or confuted; and lastly, 3. That by the Church the Gentiles might be instructed. And, though 4. (for a small season) while they were enquiring of the jews, it appeared not; yet, when they were satisfied, and were gotten from (that dangerous dissembler) Herod, It p Matth. 2. 9 shone again; and, ceased not, till it showed them Christ. This also, is the right course, of the Star of Faith: which Christ, by Influence from above, raiseth in us. It leads us from our omne private Interpretations, to be guided by the Church: where (to the Glory of God; the amazement of his Enemies; and, our benefit) we are satisfied in all our doubts by (Scriptum est) his Scripture. And, though this Star of Faith seem (sometimes) to ●…aver, or be hidden in us, while we are enquiring: yet, being once Resolved (and, Herod [the Devil] and his ●…res escaped) it shines clear again, and forsakes us not, till we come to Christ himself. We read, in the judges, That the q judg. 5. 20. Stars in their courses, fought against Sisera; but here, the Stars, in their courses, assisted the Wisemen. The first Star, was in Balaams' Prophecy: that, led them to this Star, in the text. This, kindled in them the Star of Faith. That, brought them, after this Star, to the Church at jerusalem, in a winter-journey. Where, receiving Light, by an other Star (a Text of Scripture) they follow this Star again; till they Come to the Morning Star, (Christ jesus himself:) Where, (having overcome all difficulties) they enjoy the fruit of their Labours: [To him that ever-commeth, etc. will I give the morning Star (saith r Apoc. 2. 26. & 28. God:)] So, they had one Light, from Balaam his Prophecy: an other, from Heaven (the Star:) an other, at jerusalem, from Miche●…, till, at last, they found the Light to the Gentiles, in Bethlehem. And this, is that, which we have observed from the five Beams of this Star, 1. That It was a Light. 2. That It seemed a Star. 3. That 1. 2. 3. It was His Star; 4. That It appeared in the East; and (lastly) 4. That It moved, and led to Christ. Now, let us look- down a little, and behold Them, that went after It. The Persons, whose Object It was. 2. Videntes] They, that saw it. And, in These (to avoid further curiosity, in this place,) we observe four things. 1. Qui. Who, who they were. 2. Cujates. Whence, they came. 3. Quales. What was their condition. 4. Quare. What was their Business. 1. Qui. IF we would know who they were, (besides the general consent of the Church) Saint Matthew, in this Chapter, plainly, intimates, that they were Gentiles. For, in saying, That s Verse 12. they returned into their own Country, it appears, That judaea, was none of their own Country; and then, they must be Gentiles: for, there was no third. But, the Gentiles, were Aliens from the Commonweal of Israel: Yea, Strangers to the Covenant. For, they were un-circumcised; and so, t Ephc. 2. 12. without God, in this world (as Saint Paul says.) Wherefore, when he preached the Gospel unto the Gentiles, the jews (thinking he did but cast Pearl before Swine,) were so vexed at it, that they never left till they got him laid by the heels, for his labour; as he says himself. u Ephe. 3. 1. I Paul, a Prisoner for you Gentiles, etc. But, what had the Gentiles to do with the jews, so long as they were uncircumcised? There was such hatred between them, that they could not conceive how the Gentiles should Enter into God's Covenant, without the Sign of the Covenant. And, I cannot much blame them. For, even the great Apostle (Peter himself) could not conceive it, till he had an Epiphanie from above: God showed it unto him, from Heaven by a Vision (Acts 10.) There was (indeed) a Mystery in it (as St. Paul says, in the Epistle, for this day) x Ephe. 3. 4. 6. Epise. Wi●…. That the Gentiles should be inherit●…rs also, etc. For if you mark the Types in the old Testament, the very Law itself, was given on Mount Sinai, in Arabia (a heathen Country:) Moses (their great Prophet and Minister of the L●…) married the Priest of Madians-daughter; (a heathen woman:) The Tabernacle, was made of the Egyptians Spoils; (heathen Gods:) The Temple itself, founded on the Floor of Ornan, the jebusite; (heathen-gr●…nd:) The Materials of it, came from Hirams Country, (heathen-stuffe:) The chief workman, the Son of a man at Tyre; 1 Reg. 7. 14. (a heathen Man:) and you shall find the Prophecies of Balaam (the Heathen) recorded in the Book of God, as well as the Laws of Moses. And, that you may see, God had ever a principal eye to the Gentiles; as well, as the jews: the first Prophet, of the famous Sixteen, whose works we have recorded in the Bible, was sent to Ninive, to the Gentiles, before ever the rest, were sent to the jews: And that, was jonas: who, though his Work be (for order) misplaced; yet he Prophesied in the time of y 2 King. 14. 25. jeroboam the second; before any, of the Rest. Now, this Mystery, in former Ages, was not known (at least not so known) sicut nunc, z Ephe. 3. 5. (says Saint Paul) as it is now. But now, we know, not only, that the Gentiles should come: but also, how they shall come into the Covenant; without being Circumcised, for the matter. And that is; a Ephe. 2. 13. By the Blood of Christ (says the same Paul.) Which Blood, he first shed, when he himself was Circumcised. That He, having bound himself to keep the Law for in, (by taking on him the old Covenant; Circumcision) (for, he that is circumcised, is bound to keep the whole Law: ay he might Enter into a New Covenant with us, the Covenant of Baptism, in his Blood. The Shepherds, (jews, of the Circumcision,) came to him, eight days before his Circumcision; and, the Wisemen (Gentiles, of the Uncircumcision) came four days, after. That, before the Gentiles came, he might fulfil his Covenant with the jews, (by taking Circumcision:) and after, enter into a New Covenant with them (Both) by his Blood, in Baptism: He, that Baptises (as well b Matt. 3. 11. by fire, as by water) calls both the jew and Gentile, by Fire ([the Shepherds, by a great Light; and the wisemen, by a Star:] but, they enter (B) into the New Covenant, with him by Water in the Baptism of his Blood: which he first shed, by the Knife in Circumcision (the old Covenant, to the jew;) and after powredout both Blood and water on the Cross, to perfect the New Covenant, to them Both. That (as c Ephe. 〈◊〉. 16. Saint Paul says) he might reconcile Both unto God, in one Body by his Cross, and stay hearted thereby. Wherefore now (as follows,) d Verse 19 they are no more Strangers; But Citizens, with the Saints, and of the household of God. e Gen. 9 27. Thus (at last) we see, God hath heard the ancient Prayer of Noah, viz. [God persuade japhet, to dwell in the Tents of Shem.] He hath brought in the (Gentiles, the Offspring of japhet,) this day, (of whom these men were the first fruits) to Co●…bite with the ●…es (the Offspring of She●…) in one, and the same Faith. f Ephe. 〈◊〉. 14. [Et fo●… 〈◊〉] 〈◊〉 hath made, of Both, One. 2. Cujates. NOw, since These, were the first fruits of the Gentiles, it were to be desired, that we might know their Country. For, it would be no small Honour to that Region, that could truly own them. All we can find (in the Text) is, Ab Oriente; that they were Easterlings. But, from what particular Place, in the East, could never yet be throughly agreed. The opinions, are diverse, and too-many to come in, here. I will name, but One; and that is g Tostat. sup. Math. 9 7. That, as they had Balaams prophesy, so they came from the Place, where it was to be had: from Balaams' Country; which was Aram (that is Syria) about Mesopotamia. For, those Parts were anciently called (in general) by the name of the East. So Balaam said; when he made the Prophecy: h Num. 23. 7. [De Aram vocavit me Balack, Rex Moabitarum; de montibus Orientis:] but This, (as well as the rest) stands unconcluded; since (peradventure) God would not have it certainly known; lest that Country (or City) whence the first-fruits of the Gentiles came to Christ, should (for that cause) claim Precedency or Supremacy, over all the rest: as Rome, doth now; though they were (first) called Christians, at Antioch; and not, there. However, Spiritually we may observe in that, They came from the East: i Chrysostom. Vnde dies nascitur, inde initium Fidei processit; That, where the Day breaks, there (first) brake-forth the Faith of the Gentiles; And, from whence, the false worshippers (Nimrod and his Followers) came (first) into the world; from thence, came also these first-true-worshippers of the Gentiles, to Christ: Vt ubi abundavit Delictum, ibi superabundaret & Gratia. (Abbess Oriente) from the East: that is, from the Place of their Prosperity, Ease, and Abundance, (where these worldly things arose to them in plenty) they came, into the falling- west of Humility. Here they arose, and left these worldly pleasures; taking a painful journey in the depth of winter, to Set, and fall humbly at the Manger of Christ's humiliation. Which, will be the more remarkable, when we know what manner of Persons they were. 3. Quales. FIrst, (if not certainly; yet, very fairly and probably) it seems, by the circumstances in the Text, That they were well worth the noting. And, if not Reges, or Reguli; yet, surely Men of no mean Rank, or Condition. For, they come not dropping into Town, (like men, that follow their private affairs, and no body looks after them): but, they make their entrance in a public manner (like Ambassadors,) from the whole Body of the Gentiles; to Negotiate in their behalf about Salvation, with the newborn King, and a glorious Usher (a Star) from Heaven, going before them. They seem such Men, that the whole City takes notice of them; and, were troubled at their coming. Yet, that is not so much; since, a small matter will (sometimes) set the People in an uproar: but, the very King himself (a man, of great Wisdom, Courage, and Fortunes) Herod the Great, was at his wit's end, and was fain to call a Council about it, ere he would give them Audience. Whether, it was their Number: (For, it is not certain, how many they were, themselves; besides their Train and Attendance): or, whether it was their Riches: (for they brought k Matth. 2. 11. Treasures with them): or, whether it were chiefly their Business: or, all these together, that caused it: but (for certain) such they were, that both King and People were much moved at their Arrival: and such men they seemed, as were not fit to be answered, by Reference to a Delegate, or Secretary. But, as they had audience in the King's presence, and were admitted even to private and l Matth. 〈◊〉. 7. secret Conference; so they received their Dispatch, from his own Mouth. Therefore (no doubt) they were Men of the best fashion. So we see, a few poor Shepherds, (and of the meanest sort of the jews) came (first) to Christ: But Men (of the richest and best sort) of the Gentiles come with all their Train. Whereby, the holy Ghost (Quasi praeluderet) as in a Praeludium showed, what should follow: viz: That, but a few, (and those, of the meanest sort) of the jews, should Believe and Receive Christ: but, the best sort of the Gentiles, with their Kings, and Nobles, should bring in all their Train. For, where the Better sort lead and give example; the Multitude (for the most part) will follow. The poor and simple, of the jews; the Wise, and Rich, of the Gentiles, fall at Christ's Feet: that we may know, He came to save the Rich, as well as the Poor; that his Gospel belongs to m Psal. 49. 2. high and low, Rich and Poor, one with an other. And (secondly), That you may not think, they were only outside, and but men of Fashion: more to be esteemed, for their wealth, then for their worth; Saint Matthew says, they were n Matth. 2. 1. Magi. Which Word, hath suffered much interpretation. But certainly, o Tom. 3. Tract. 38. fol. 338. Salmeron hath best concluded; that it is the same, which the Romans, call Sapiens; the greeks, Philosophus; the jews, Scriba; the Egyptians, Propheta; the Assyrians, Chaldens; the French, Druida; and the Indians, Gymnosophist●…. Wherefore Isidore calls them, p 1. Lib. Origi. 8. cap. 9 (Genethliaci) Astrologians: We translate, Wisemen; (and properly enough): for such, as we think have any extraordinary skill in them; we call Cunning-men, or Wisemen. Surely, we have a Word, in our own Text, that will fit them well; (if you will but give leave, to turn a Participle into a Substantive), and that is (Videntes) Seers. For, such as (in ancient time) knew more, than others, were called S●…rs: and These, were such; whatsoever they were, beside. Were they Kings? they saw more, than all the Kings of the Earth (then) saw▪ Were they Astronomers? they saw more, than all the Astronomers, in the world, saw; more, by outward knowledge, more, by inward Grace. They saw the Star, and understood it: They saw it, with the eyes, both of their Body and their Soul: Nay, more; they saw Christ's Manhood; and adored his Godhead. Therefore Videntes. And they, that strongly hold them to be Kings, say: that Saint Matthew chose rather to call them Magis, then Reges; to show, that Christ is found, more by Wisdom; then, by Power. It was by Knowledge; (and not, Dignity) that they understood this Mystery. For, to find Christ, by a Star; Magorum est, non Regum. This shows also, how the Gospel should be published, and witnessed by Wisemen; not, by Mighty men. For, plus valet Testimonium Sapientum, quam Regum: the Testimony of Wisemen (especially Videntes: such as saw it, with their eyes) is to be taken before the Word of Kings. Let these be, what they will, beside; it is concluded (on all parts) that they were Wisemen. And there, we will pitch for our observation: since it is possible, for every good Christian, to be a Wiseman; though not, a King. The extent, of Christian Wisdom, is to be Wise unto q Rom. 12. 3. Sobriety, (says Saint Paul) Noli altum sapere. For, as of Wine; so, of learning; a man may have so much, as may make an other say, he is mad. Wherefore Saint Paul (who had this, once, laid in his dish,) Acts 26. 24. gives a Measure, to take it in by: and, that is; as i Rom. 12. 3. God hath given to every man the measure of Faith. So, Wisdom may be measured by Faith. If therefore, you will examine the Faith of these men, we shall find them, to be Wise indeed. For, in the Measure and extent thereof, they have been compared even with Abraham himself, (who is, the Father of the faithful; and greatest Patriarch of the jews). Abraham left his Country, to go whither God would show him: but, he took his Tent, and all he had, with him; and had God's Promise, that he would protect him, in the way; and bless him, at his journeys end. These men, had no such Promise; yet, they left their Countries and habitations; and went after this Star, whither It would lead them. Abraham went from Vr of the Chaldeans; that is (as some interpret) from the fire of the Chaldees (where he should have been burnt, for his Religion,) to a place of safety: But, these men came from home (where they enjoyed their Religion safely) to profess (with danger) a Religion, where a Tyrant reigned, to whom, it was most offensive. God settled Abraham, in the Place, he went to; and gave it to him, and his Posterity: so, he went, (and perhaps, in a Summer's journey) to Receive: But, These came in the depth of rough Winter, without hope of earthly reward; not, to Receive; but to offer, and give away; what they had; and after, went back again, a long journey, home. Abraham did this, at God's express bidding; being (as is likely) brought up in the knowledge of Religion: But, these men, that were Heathens; Strangers to God, and true Religion, do all this at first warning of a Star; and begin the profession of their Religion and their journey both together. If then it be counted Righteousness to Abraham; (the Father of the jews) that he believed God, when he spoke to him, with his own mouth: no less shall these, (the first fruits of the Gentiles) be justified, by this their Faith; who believed God, when they had but a Sign from him, though, they heard, not a word. This for the measure of their faith; in that, it is compared to Abraham's. Now, for the extent of their wisdom, they had by it. It was, like that of Salomon's. For, his reached from the Cedar to the Shrub: and theirs reached from the Star to the Branch. They knew, what that meant: which, was their glory; Let not the Wise man (says God) glory in his wisdom; but, let him glory in this, that he knoweth me, to be the Lord. And so much knowledge, their faith had taught them: which made them wise enough, to Salvation; (a wisdom, far transcending all, that is in worldly men.) For, whatsoever Politicians think; the best Plot, is to be Saved. But, what is Wisdom, unless it appear? or, Faith without works? If you would (then) know, the strength of their Faith, as well as the Extent (or Measure) and see how operative it was, in them; Consider (lastly) wherefore they came, and what to do. 4. Quare. VEnimus Adorare.] They came, to Worship him. And they do it, two ways. First, by confessing him (verse 2.) Secondly, by Adoring him, (verse 11.) 1 Their Confession is in the Second verse; And it is a bold, and brave Evidence of the Strength of their Faith. For, they come to jerusalem, and with hazard of their Persons, say; Vbi est; qui natus est Rex judaeorum? Vidimus enim Stellam Ejus in Oriente; et venimus Adorare eum. They confess him, (Rex) a King; and (Rex natus) a Man: and, such a Man, as is not only King of the jews; but, King of the Stars, [Vidimus enim Stellam ejus.] For, they had seen one of them waiting on him: and as they also Confess, [Venimus] that this made them Come; so they profess (what ever come of it) Adorare eum; to worship him. It is a very dangerous thing, for men to come into a City where a Tyrant reigns, and profess publicly, that they come to Worship any other King of that Country, but himself. It is Crimen Laesae majestatis, no less, then high Treason, to humane Policy. It might well have cost them their lives; and should (peradventure) if ever they had come back again, from Bethleem; whither Herod sent them. He waited, but to take Them, and their King together. But, God prevented him: or, else (no doubt) he had made them Martyrs, as well, as they were Confessors. So we see, that as, in the boldness of their faith, they feared not to die for Christ, before they saw him; so, they ventured well for it, by coming but once, to Herod. And therein they are compa●…d to s 2. Sam. 23. 16. David's three Worthy's; that broke through the whole Host of the ●…ilistims to draw water at Bethlem. For, they went (fearless) by Herod, and all his Assistants, with the danger of their lives, to draw the water of Life, at Bethlehem. Whither, (after their noble and worthy Confession) being safely arrived; mark how their Faith puts them in Action; how, it works: and how, they worshipped. They not only said it: (But secondly, they did it, verse 11.) The way, to worship God aright; is, to work after his Commandments. and they, are (thus) contracted, by the Lawgiver himself. t Deut. 6. 5. Thou shalt love the Lord thy God with all thy heart, with all thy Soul, and with all thy might; u Levit. 19 18. And, thy Neighbour, as thyself: So, Love to God and Man is the fulfilling of the Law. Et Fides operatur per Charitatem. And these men's faith wrought by this Law of Love. (First,) in Love to God, they offer all they had. All man's substance is but Corporeal, Spiritual, or Temporal. He hath but a Body, a 1. Soul, and worldly goods, to worship God withal. All these are required, by the Commandment. The Body, by the name Heart; the Soul, by her own name; and, the Goods, by the name of Might. And all these, they offered. With their Souls, they believed and confessed him (God and Man; a King of heaven and earth) there's their Faith. With their Bodies, they worshipped him and that heartily not only (prosequentes) travelling so far unto him; but, in his Presence (procidentes) falling- down, (Adoraverunt,) they adored him: there's their Obedience and Humility. And (last,) obtulerunt, their worldly Goods they offered for his relief and Service: there's all their might in their Charity. Secondly, in Love to their Neighbours: (that they might be Saved, as well, as themselves.) Being (Gentiles) they preach Christ, to the jews; and, not only tell them, he is borne, and borne their King (whom they intent to worship, as God:) but, they goe-on to do it before them, that (if it might be) they might be led, to do the like, by their pious example. Thus, we may see; that, as the Star (that appeared in the East) expressed itself by five Beams: So, this Star of Faith (which it raised, in their Breasts) darts forth five Beams, (analogically) to answer those of the other. That Object, was a Light: therefore (here) the first Beam of this Star, goes through their Etes: [Vi●…imus] 1. they saw it, and believed, in their hearts; That Light, was a Star; (a small and mystical Light:) therefore (here) a Second Beam darts 2. out through their Mouths, [they Confess, Rex natus; God born] a mystical Confession. That Star appeared in the East: and this sends a Third Beam from their Feet, in the East; Venimus: it set them going. From the East, they are come. That Star was Stella 3. ejus it showed him, unto them: therefore (then) this Star shoots a 4. fourth Beam from their Knees, [Adorare] to fall-downe and worship him, that was shown. That Star, was a mo●…ving Star to Chri●…. 5. And this Star of their faith, sends a fifth Beam, through their hands, moving them to open their treasures (not, to see, they were safe; and put them up again: but, obtul●…) they ceased not mo●…ving, till they had offered them to Christ. And, if you will see their Faith, casting Beams almost through every singer, in the works of their hands; behold, what they offered. [Gold, Myrrh, and Frankin●…ense.] By Gold (in a mysterious manner) confessing him a King: By Myrrh, a Man: By Frankincense, a God. Gold, to Crown him, as a King; and maintainehis State, in life. Myrrh, (as a Man) to embalm and bury him, at his death. Frankincense (as a God) to honour him, in life and death. By Gold, signifying our Purchase, or Redemption; that He, (as our King) should pay the Price for us. By Frankincense, signifying our Faith and Religion; that He (as our God) should receive the Incense of our Prayers; and, drive away the Devil. And by Myrrh, signifying our hope of Resurrection; that he by suffering his Body, not to see Corruption (as Myrrh will do) should also restore our Bodies from Corruption, into a never-decaying state of Glory. So we see, their Faith; and by their Faith, their Wisdom. But, were these Wisemen (some may say) to come thus far, with danger of their Lives, to give away their Goods? Liberal; or bold (perhaps;) but not s●…e wise, in this. Yes certainly, had they laid down their lives, as well as their goods, to purchase Christ, it had been the wisest part, they ever played. He was no Fool, that gave all he had, for the Pearl in the Gospel; and These offered for It, even, to the hazard of their lives. But, God was pleased to let them have it, at an other rate: and they return home safe, into their own Country, by an other way; to let us know, that though Martyrdom, be the most glorious and shortest Cut into the Easterne-Paradice (from whence, we first came:) yet God, hath other ways beside, for us, to go by. For, as we came from thence, by the in●…icements of the Devil, and his Agents (the Flesh, and world:) so when, by the guidance of an heavenly Epiphanie (God's spirit from above) we have escaped that hellish Herod, and his Counsellors, and found Christ in his word; we must goe-backe an other way, by an other Path, than what we trod before: in newness of Life, and by a rectified conversation. Which certainly, we shall do most cheerfully, if once we truly taste of that joy, which these men (〈◊〉 Gentiles, 2. from the East, 3. of the best fashion, 4. and wisemen) found here, in part of a Reward and 1. 2. 3. Earnest of a greater, for all their Travel, Faith, and Charity. 4 The Consideration whereof, is the last part of this Meditation. 3. Gaudium. Gavisi sunt, Gaudio magno valde. THis kind of Speaking, Erasmus calls an Atticisme: x In A●…at. B●…sq. fol. 602. Bosquier says, it is an Hebraisme. They might (as well) have said, it is a L●…sme. For Terence hath, Gaudere ga●…; and Virgil, Furere f●…r 〈◊〉. Take it, after what Idi●…me, you please; it signifies a joy, next the Superlative. All joy on Earth, is, but in the Comparative; for the Superlative, is such joy, as cannot (for greatness) enter into us; therefore (finally) we must enter into it; [Intrate in Gaudium, etc.] But, take joy, as it is to be had on earth; and this (here) is in the Superlative. They have it, in all the three degrees: in the Positive, (Gaudium:) in the Comparative, (magnum:) in the Superlative, (valde.) Certainly, their joy, was very great. But, was it as good, as great? True joy, indeed is great: but, there is a false-Ioy, as well, as a True. We may know, theirs was true, by the greatness. For, false-Ioy is the joy of false men: and, Gaudium Hypocritae (says y job 20. 5. job) ad instar punctum, is as small, as a Point; it hath no dimensions; it spreads not; nor rises not into degrees of Comparison. And if it should chance, at any time, to be magnum: yet, for certain, it will never be magnum Valde: the nature of it, will not let it grow. For, it hath a false Root; Temporalibus gaudent (says z Su●…. Psal. 52. St. Austin) qui bona aeterna non norunt desiderare. And, it must needs be a Temporal joy, that joys in Temporals: For Temporals are easily convertible. And, Gaudium, in materiâ convertibili a Bernard. mutari necesse est, re mutatâ; it will perish, like a Mushrum, of a night's growth. But, this, is grown joy; (exceeding great joy.) For, it is joy, in the Creator (who is not convertible:) not, in the Creature; which perishes. There is a joy, (saith St. b Conses. lib. 9 Austin) quod non datur impijs, which is not given to the wicked; said eyes, quite gratis colunt; quorum Gaudium tu ipse es. They, did gratis colere Christum: therefore he, was to them, Gaudium magnum valde. c john 16. 24. Seek, and ye shall find; ask, and you shall receive, (says Christ himself) that your joy may be full. They had sought him diligently; and now, they have found him happily: their joy, is at full. But, it may be objected, That they rejoiced in the Star only; since it is not said, when they saw Christ; but, when they saw the Star, they rejoiced, etc. But, observe the words, preceding the Text, and how it follows. Behold (says Saint Matthew) the Star, which they saw in the East, went before them, till it came and stood (mark that) over, where the Child was. Then, follows, Videntes autem: this (autem) stands here for something. It is not to be left out of the Text. This (But) brings in always a new consideration. But, when they saw the Star: id est, in that manner; no longer, moving; but standing right over the Place, (or perhaps, right over the head of Christ;) so that, they were sure, they had found him, that they had sought (with all this Travel and danger) they rejoiced with exceeding great joy. The Star they had seen often, and many days before; and (no doubt) but (gavisi sunt) they rejoiced. joy, rose at the first sight of it. And, when It appeared again, (after it had vanished,) and went before them, (Gavisi sunt Gaudio magno) they greatly rejoiced. joy grew and increased. But, when they saw it Standing, in this manner [Gavisi sunt, gaudio magno valde] they rejoiced with exceeding great joy. Not, at the Star (now;) but, in him, on whom, both They, and the Star, waited. Now, joy was as full, as it could grow (here) on earth. And, it must needs, be great. For, it is the joy, of an Epiphanie: joy, for the Manifestation of God, to the Heathen: such a joy, as the Gentiles long sought for; but, never had, before. Truly, the Light, is sweet (says d Eccles. 11. 7. Solomon:) and then, what joy, can they have (says e Tob. 5. 12. old Toby) that sit in darkness, and see not the Light of Heaven? They sat, in such darkness; that, it was next to hell itself: the very Shadow, of death, f Luke 1. 79. Zachary calls it. But (now) Ecce, vidimus Stellam; behold a Light, to the Gentiles. What greater joy, than the Blind, to receive sight? If Toby rejoiced, because he could See his Son; much more, These; that, by this Light, saw the Son of God. Before, they rejoiced at the Star; because it led to Christ: but now, they have found the Morningstar, they rejoice in him, for himself. They joy, that they (now) in truth have found God on earth, by the guidance of one only Star; whom (long before) with error, they sought in heaven, by many wandering Stars. And this is true joy indeed, (says g Confes. lib. 9 St. Austin:) Gaudere de Christ propter Christum; to joy in Christ, for Christ himself. This gave them an Earnest of the joys of the Kingdom of heaven. For, what other thing, is the Kingdom of heaven, but (as h Rom. 14. 17. Saint Paul says) Righteousness, and Peace, and joy in the holy Ghost? True joy, is not gotten, except Righteousness and Peace be first had. justitia (Righteousness) is the Root, from whence Pax, (the branch of Peace) grows; which bears the golden Star, (Gaudium) joy on the Top. By their strong Faith, they were justified;) for, shall Abraham, and not these Men?) And, being justified by Faith, (as i Rom. 5. 1. Saint Paul says) they have Peace toward God, through our Lord jesus Christ: by whom, we have access (as heads) unto this Grace, wherein we stand, and Rejoice under the hope of the glory of God. And (here) is the TRIANGLE, we spoke of first. For, They beholding the Star above, Conceived Christ by faith, in the first angle. In strength whereof, they enjoy Him, that is our Righteousness; by whom, they had Peace with God, which (as a ground-line) leads them to joy in the holy Ghost; in the second angle. Which (first) arises here (on earth) to lift-up their hearts; and (after) returns to the third angle; and finishes, with them again, in heaven: from whence, the Star, and these influences, came. This joy, they (then) but tasted; but (now) they do enjoy eternally with him, (they sought) in the glory of God the father. Where we will leave them, above the Stars; to receive the full Reward of all their Labours; and consider (alittle) with ourselves, how we may so keep this Feast of their Memory, that we may (at last) come to be Guests, at that Table, where now they feast with the Lamb, and his Spouse, for ever. And, that is to be done, Two ways. First, We must behold Application. our Object. And (Secondly,) We must make ourselves, like them; and so following them, we shall come to the same End, they did; (joy..) First; Though that Star be gone (that led them); yet, God hath not left us in the dark. We have (as well, as they) the Light of Nature in our Souls; which is the Candle of the Lord, (says k Prov. ●…0. 27. Solomon) Investigatomnia secreta Ventris; It searcheth all things below: but, not in Heaven. It is no Star (indeed); but, a Candle: and (which is worse) it winks in the Socket too, and burns dim, Scala Caeli. Episc. ●…int. since it fell, in Adam. Yet, though it halt, (like Mephibosheth, after the fall) it is of the Blood royal; and should be regarded. For, it proceeded from God: and by It, we are capable of a greater Light, which God hath also given us. A Light, which they saw not, as we do. And that is, the written Word of his Law: which expresses itself to us (as their Star did,) by five Beams. By the first: we see, it is a Light. Thy Law is a Light (says David): 1. Lux oculis; a Light, that (first) opens our eyes, and lets us (no longer) sleep in death. By this, we begin to be awake, and understand somewhat. Nay: it is Lux pedibus, a Light (not only, to be looked on; but) to be followed. Which, that we may (more readily) do, we may see (by the second Beam); that, it is no Candle, nor earthly 2. fire; but, Starlight. It is, an Epiphany; a thing, on Mount Sinai, revealed from above: from heaven, itself; and coming down, from thence. By the third Beam, we perceive Cujus: whose Star it is. Even his, that dwells there; God's Word, that sent it. And (more 3. particularly) by the fourth Beam; whence it rises (in Oriente) in him, that is Oriens: it is (Verbum, per Verbum) Christ, the eternal 4. Word, offered to us in the written Word. And, by the fifth Beam; we perceive the Motion: as it came from him; so, it leads to him. For, 5. Christ, is the end of the Law (says Saint l Rom. 10. 4. Paul). Now, though this, be a great Light: yet, the Law and the Prophets (in comparison) are but Starlight: such, as these men had, to find him by, in respect, of what we have, at this present. In former times, God spoke to the Fathers by the Prophets; but, in these last days, He hath spoken unto us, by his Son ( m Heb. 1. 1. 2. says the Author, to the Hebrews). He hath called us (saith n 1 Pet. 2. 9 Saint Peter) into his marvellous light. And, that's his glorious Gospel. Which, is not like a Star (with five Beams): but, a great Constellation of Stars: whose Beams cannot be counted. The very Via lactea; that broad Path of Light, which (through the Starry-firmament of the Law) leads the highway to the house of jove. In which, every several passage (verse, or line) that touches Christ, is densior pars Caeli, (a particular Star) which stand thick together, (as marks, of direction) and do (all of them) in their order, make one great Constellation. In midst whereof, rises the bright morningstar (himself); and (as Saint john the Baptist said), Oportet illum crescere; that, he should grow, and rise by degrees (as day, doth): So he was content; first, to appear like a Star; and, by degrees, (like several Beams) to show himself. By the first, he but dawned, to Adam, (in Semine 1. Mulieris). In the second, he appeared to Abraham (in Semine ejus). In the third, he sparkled to the jews (Orietur Stella ex jacob). In the 2. fourth, he blazed to the Gentiles (this day), (Vidimus Stellam). In 3. the fifth, he rises, as a full Sun in the Gospel (Sol justitiae); and 4. shines gloriously to this day. So He, that was but a Star, to them, in the Cradle; is (now) a Sun, to Us, in the Gospel. And, this Sun no sooner casts a Beam on Us; but it works, as the Star did. First, It moves in us (if we be right mettle); it raiseth Faith, which will reflect the light again. The smallest pins-head, (if it be bright) will reflect the Sun, as well (though not so much) as a greater: and, the least spark of true Faith, (a Star, no bigger, than a grain of Mustardseed) so it do truly shine, is sufficient. We shall know it, by the motion. It (first) moves within: and (then) it moves us on: we come (as he hath ordained) to the Place, (where Salvation is to be had) to the Church, and inquire farther. And, there we meet with an other Firmament of Stars, to guide us; (his faithful Ministers) o Matth. 3. Lux Mundi (as he calls them), Stars of this World, who (in their several Orders) being of several Magnitudes, do direct us, either by the particular Beams of their own pious readings; or, by the Light of Constellations (Fathers, and Councils assembled). But, let us be sure, we follow a Star (then) and not, a Glow-worm. For, He, that said; I will p Isai. 14. 13. ascend above the Stars, and be like the most high, (the Devil) hath his Stars too (such, as they be). The Star of your God Remphan ( q Amos 5. 26. said Amos): And to the adorers of the World, the Flesh, and himself; He can make a wretch, think a great rich Knave, to be a heavenly King, and all his pieces of Gold, Stars. He can make a Lecher, think a Punk in a Caroche, to be a Venus in a Chariot: a very blazing Star. A drunkard, to take Earth for Heaven: the ground, shall look blue; and every Stone, shall be a Star. These, are Ignes fatui: not Stars, but Fooles-fires; that only lead men into Bogges and Quag-mires. But, (which is more dangerous, and most lamentable) even among the very Lights of the Church, there are some such Stars (as Saint john speaks of) r Apoc. 6. 13. that are falling Stars; and others, though they shine long, and do not fall; yet, the s Apoc. 12. 4. Dragon hath power to pull them out of their Orb, with his Tail (by one Train, or other). But (God be thanked!) we read of some Stars, that t Apoc. 1. 16. Christ himself holds in his own hand. They, are safe; and such, as he leads by the hand, we may safely follow. And they, are to be known, by their five Beams. First, if they be Lights; that they can open the Eyes of the blind; and inform the ignorant: Secondly, if they be Stars; 1. not firebrands; Flaming, in Charity; not, Scorching, in fury; like 2. Christ, who was a Daystar; not a Dogstar: Thirdly, if they Scal. Coel. be Ejus, His. For (then) they will deliver nothing, but u 1 Cor. 11. 23. what they 3. receive from him; and cast no Beam, but what is warranted, by the light of his Word written: Fourthly, if they come ab Oriente: have a 4. lawful Calling: and be ordained by the succession of the Primitive Church, which had her beginning, in Oriente. Fiftly, and lastly, if 5. they be Moventes: if their Feet, walk; as their Mouths, talk: if their lives, as well as their Doctrines, lead to Christ. Such Stars we may follow; when (for the Trial of our Faith,) any Cloud of our natural dulness comes between that glorious Sun, and us. But, when we have (according to his Ordinance) received direction and resolution, by his Church; and escaped the snares, of that Edomite (Satan,) he himself will shine again; and by the Beams of his own Spirit, bring us to himself. Since therefore, we (of these latter times) have the advantage of the Object, and are the Harvest of the Gentiles, thus ripened by this glorious Sun; it is fit, we should appear no worse, than our first fruits (much better; if it may be): and having so great a Light, we should x 1. Thess. 4. Walk as Children of Light. The Gospel of this day, is our Epiphanie, from above; and We stand (this day) in the first angle; for Videntes. If We can but make ourselves (like Them) we shall find joy, in the second; and make as perfect a Triangle, in the third (as they did.) First; They, were Gentiles; so were We. Secondly; They came ab Oriente; so did We, 1. 2. in our forefather's. Thirdly; They were Men, of the best sort and 3 fashion; but, it skills not, whether we be so, or no; if we be like them in the fourth; and that is; Wisemen. And, that shall appear, 4. by the Faith, that we have gotten by this Epiphanie. For, if we be so wise, as to know that it is Christmas, (that Christ is borne, to die for us:) and so faithful, as to believe it: Let this Faith, shine this day. Let us see, by the five Beams of it, that it is a true Star (how small soever.) Let it send One Beam, out of our Eyes: let us (thankfully) 1. lift them up unto the hills, whence cometh our Salvation. A second; through our Mouths: boldly to Confess, and cheerfully to 2. magnify him for this Love. A third Beam; at our Feet: readily to run the way of his Commandments. A fourth Beam, at our Knees; 3. 4. to adore him, in his Humility; and bow them, even at his Name: since (at this Time) he bowed from heaven, to earth, to be named jesus (a Saviour) for our sakes. And therefore shine fairly forth (thou fifth Beam) through our Hands; that (gratefully, and liberally) 5 we may offer unto him, the Gold of our love and Charity; the Myrrh, of our Tears and Repentance; and the Frankincense, of our Prayers and Praises. Behold the Magis, (loaden, with Gold; inflamed, with Frankincense; and hallowed, with Myrrh) kneel, and Offer at Christ's Cradle: shall not a Christian, do more, than the Heathen? Is Christ borne; and, no Dona ferentes? there should be public Offerings, at the Birth of Kings. Yes, but where shall we lay them? Christ is in Glory (now,) and needs them not: or if he did; we cannot reach him. Therefore They had the advantage of Us: that they could come to his Cradle; (where wrapped in Want, and a few poor Clothes;) they could offer, to Relieve him in his Manhood. Could They so? and cannot We? How often, do we see him (in like Poverty) when the distressed Members of his Body want Relief? Doth he notlye (yet) in his Cradle, like an Infant; when Infants, that are called by his Name, (Christians) lie starving in their Cradles, for want of Meat? Doth not his Body suffer (yet); when any of his Members stand shivering for cold, and not a rag to wrap them in? Doth not his Soul suffer; when any Ignorant Soul perishes for want of Instruction? or a Carlesse-one, for want, of admonition? A wise man, will Consider this, and Offer. And, it is good, to offer (here:) For, our Riches may go to heaven, before us; but, they cannot follow us. But, one will say: I have no money, to relieve: an other, I want wisdom, to instruct: a third, I am a Poor man; and have neither Wealth, nor Wisdom. O Man! God requires of thee, not what thou hast not: but, what thou hast. Let the Rich man, offer the plentiful Gold of his Charity. The Wise man, the (bitter, but wholesome) Myrrh of Admonition. And; he, that hath Both, let him offer Both. And, (then) he, that hath neither, shall offer to God, the Frankincense of Praise and thanksgiving, for Both. For, the Poorest, can do that. Let the Star of thy Faith shine clearly all these ways; or (at least) some one of them, this day: and offer freely unto Christ, that his poor Members (who are the hands, that he receives by) may know, by thy liberality, that thou hast had (this day) an Epiphanie. So, shalt thou, be a Star (thy self:) an Epiphanie of joy and Comfort unto them: and, by thy Light, (perhaps) lead others in the same way after thee; to offer unto Christ, by thy example. However; having thyself offered the Gold of thy goods, in thy Charity, and Benevolence: the Myrrh of thy Body, in thy Obedience and Reverence: and the Frankincense, of thy Soul, in thy Prayers and Praises; and so given (in way of Seisin) the first-Fruits of all the Goods thou hast (both Spiritual, Corporal, and Temporal), Thou mayest (this day) keep a Feast, (in God's Name), with all Cheerfulness, for joy of this Epiphany. And having (the better to Crown, and heighten the mirth and contentment thereof) given thy Meat, to the hungry; thy Drink, to the Thirsty; thy Money, to the Indigent; and thy Counsel, to the Ignorant; and so, consecrated thy Body, Soul, and Goods to God: go thy ways (as x Eccles. 9 7. Solomon says), Eat thy Bread with joy; and drink thy Wine, with a merry heart; for God accepteth thy works. And then shall arise unto thee, joy; joy in Christ revealed unto thee, by the Epiphany of this Gospel: whom, (like a Wiseman) thou hast sought, in Hope: found, by Faith: and offered unto, by Charity; no doubt, but thou shalt safely return home into thy Heavenly Country; whence, thou (first) camest: and (in the mean time) (Gaudere cum Gaudentibus) rejoice with these wisemen, as they did. Thou shalt have more joy, in the continual Feast of a good Conscience; then the w●…ldly Feasters have, in their Corn, and Wine, and Oil. For, Corn and Wine shall be (Sacramentally) made his Flesh and Blood: which shall make thee one Star with him, as a member of his happy glorious Body; whereby, thou shalt be anointed also, with the oil of gladness, above thy fellows; that regard not these Mysteries. joy and Felicity is that, all men seek for. It is the Summum Bonum: but (then) it must be eternal; or else, it may be Bonum; but not Summum. This joy (in the text) rises to us on Earth, by Christ; and finishes with us, and him, in heaven; where, is Eternity. Let us therefore, (even in the midst of our Feasting and Mirth) lift up our hearts to him (our Star) since he hath declared himself (thus) to us; and, we shall feel joy arise; that will (first) Comfort us (here) and (after) meet us (there) where he dwells eternally, that shall make us shine (our selves) Sicut Stellas in perpetuas habitationes, as Stars for ever and ever. Man's Heart (we know) hangs, naturally, with the sharp end, downwards: where, (like a noble Pyramid inverted) it is often (too deeply) stuck into the Earth: so that, what ever spreads up-ward from it, savours of the Soil; and must needs do so, while it seeks to nourish itself, from Below. And, most of the Seers (the Wisemen) of this world, go (first) by the ground-line, to seek a false joy on Earth, (whence, it is not possible, there should be any Resultance to make an Angle up-ward:) But when (by God's grace) there is an Object revealed from above (as this Star, or the Gospel, for example) it is able to turn a man's heart in his belly: Then, we begin to have Sursum-Corda: then, we are upon our true Base; and the Pyramid stands (as it should do) up-ward. I know, it is wittily observed, That in the natural frame of the Body, the Heart hangs (with the open-part) up-ward, that It may (more readily) receive Influence, and Gifts from heaven; But, when (by an Epiphanie) it hath so done; It (thankfully, and Supernaturally) turns the Point upward, (like a Needle, to a Loadstone) and so powres-out again the overflow of those Graces received. Which (some time) falls on the Poor; in works of Charity, to relieve their Bodies: and (some time) on the Ignorant; in good Instruction or Example. So that (TRIANGULARLY) we lift-up our hearts, and make Heaven our Object in the Top. Whence, descends one Beam that (through us) powres-out these Graces: and an other Beam, that (for the same cause) makes joy arise to us, on Earth. Which (first) touches us, with one Beam, (here) and (after) meets us for ever, in heaven; whence it came. And so, makes a Perfect Triangle (in eodem Tertio.) Which Trine aspect resembles (in some sort) the sacred Trinity itself. For, as from the Father, respecting the Son; and the Son, respecting the Father; proceeds the holy-Ghost, (the Spirit of joy and gladness) in whom (by a Trine-Vnion) they are perfectly- United: So, from heaven, regarding Man; and Man, regarding Heaven; proceeds true joy in the holy-Ghost: in whom, at last, both God and Man shall be eternally-Vnited. So (here) is the Triangle, of our Text, made perfect. First, by some heavenly Epiphanie, (from God above;) an operative Faith is raised in us, (that are Videntes) below; to justification: by the Son (in the first angle.) Which Faith, first (thankfully) reflects the Beam; and lifts-up our hearts, to powre-out the works of Charity: And (then) leads us, by the Branch, or ground-line of Peace in Christ, to joy in the holy Ghost. Which (first) arises in the Second angle, to Reward us in part, and give us a Taste, to season our Feast (here) on Earth, Gaudio magno valde: and after finishes again, the third Angle, with us above, in Gaudio maxim; Where, we all hope to be United in the glory of God the Father; There, to shine ourselves, z Dan. 23. 3. Sicut Stellae, in perpetuas Habitationes: as the Stars for ever and ver. So (here) we will end our Meditation, on this Epiphanie: and (like these wisemen) since we can question, but not comprehend, the Mysteries therein; We will leave our Contemplation, and do (as they did;) fall to Adoration: Saying, as the Church (this day) hath taught us. O God, which by the leading of a Star, didst manifest thine only begotten Son to the Gentiles; Mercifully grant, that we, which know thee now by Faith, may, after this life, have the fruition of thy glorious Godhead, through Christ our Lord; Amen. APENDIX. HAving (according to my weak faculty, and distracted Studies) set down, what I thought most profitably observable on the Epiphany; I suppose, it will not be amiss, for the Curious (that are at leisure) to see the diversity of opinions, which the Wisemen of the latter times did hold, both concerning these Wisemen, and the Star that led them. Wherein, I dare determine nothing; since those grave Doctors could not: only I will set down briefly what I have read; and let every man think, as God shall please to guide him. FIrst, for the STAR; that led these Wisemen to Christ; and what it was. One thinks it was one of the very Stars, that Quaestio prima. descended from the Firmament to wait on these men, to Christ: De Stella Magorum. and that's a Homil. de Christi incarnate. Gregory Nyssene: but he seems to go alone: for the current is against him. Almost all the rest (says b Super Matth. cap. Maldonat) think it no Star, but the similitude of a Star; Non naturam sed Figuram duntaxat habuit Stellarum (says c Chrysost. Theophilat. Euthymius in Pelarg. quest. Evangel. chrysostom). For, this differed from the Stars: First, in d Pet. de Natal. lib. 2. cap. 47. Place; Secondly, in Splendour: Thirdly, in Motion: Fourthly, in Beginning: Fifthly, in Office: Sixthly, in Duration; with many other differences, you may find in e Super Matth. cap. 2. quest. 11. Abulensis. But if no very Star; what then? f Uide Maldonat super. Mat. cap. 1. Some think it was the holy Ghost that now at Christ's Birth appeared, like a bright Star; as (after) he appeared at his Baptism, like a white Dove. g Pet. de Natal And others, think it was Gabriel, that appeared to the Shepherds like an Angel; and, to these Men, like a Star: (for Angels are called Stars too, Apoc. 1. 29.) h Tostat. super Matth. cap. 2. quest. 15. Others say: whatsoever it was, Non poterat moveri, nisi ab Angelo: peradventure, for this reason; the Stars (natural Lights) were made in i Deut. 4. 19 ministerium cunctis Gentibus; And the Angels (Spiritual Lights) were appointed k Heb. 1. 13. to do Service to the Elect. Therefore, a Star to show it, because they were Gentiles: and, an Angel to move it; because they were Elect. Others think it was a Comet: Ego aut Cometam, aut Angelum dixerim, (says l Mald. super Matth. cap. 1. One). An m Abulens-super Matth. cap. 2. quest. 11. other denies it to be a Comet, by nine or ten reasons. Whereof, these are part, viz. Comets only ¹ appear in the night; they ² move Circularly with the Heavens: they ³ vanish, with the Stars; they ⁴ are too high, to lead a way on earth; they ⁵ use not to appear at the Birth, but at the death of Kings, etc. This did not: was not; so, therefore, was no Comet. Notwithstanding, it wanted not altogether the signification of a Comet (says n Part. 3. quest. 36. art. 7. Aquinas). For, it foreshowed the coming of the Kingdom of Christ, which shall o Dan. 2. shake and confound all the Kingdoms of the Earth; and stand (it self) for ever. p Anno Christ. 1. Numero 35. Baronius says, it is not easy to define, of what substance it was. But q Super Matth. cap. 2. quest. 16. Tostatus hath ventured to do it. It was (says he) de naturâ Elementorum, corpus de vaporibus: and the Light or fulgure in it, was purely Supernatural. But, whatsoever it was, it is most generally held with r Lib. 2. cont. Faust. cap. 5. St. Austin, that it was de novo. Name Virgins partu, nova Stella apparuit, says he. It was New created, for this very purpose, whatsoever it was. 2. The second Question among them is, At what time the Star appeared? and s Epiphanius heres. 30. 31. some say, Two year before Christ was borne. And Quaestio Secunda. they collect it, because it is said by t Matth. 2. Saint Matthew, that Herod commanded all the Children of two year old, and under, to be slain, according to the time he had diligently learned of the Wisemen. As if they had seen it two year, ere they came. u Baron. anno Christ. 1. & August. Ser. 4. de Epiph. & Madon. super Mat. cap. 1. But others say, that it appeared (first) on Christ's Birth-night; and that, as Herod (knowing that Christ was to be borne in Bethleem) not only slew all there, but all in the confines also; So knowing that Christ was Borne on Christmas day (Twelve days before the coming of the Wisemen) he slew all that were older or younger, by a year, (before, or after) to be sure of him: Vt propria Malitia ampliavit locum, sic ampliavit & Tempus (says x Tom. 3. Tract. 38. fol. 344. Salmeron). But the commonest, and best opinion is, That it first appeared on the Birth-night of Christ. August. Ser. 4. de Epiph. 3. The third Question is, where they saw the Star first? And y Fulgent. in Ludolph. part. 1. cap. 11. some, (because it is said: We have seen his Star in the East) Quaestio tertia. think that it is as if they had said, we (being in the East) have seen his Star (viz. in the West); right over jerusalem. Which was the reason, that they came thither first. (And we read not, that it moved, till they were come thither.) For, had it appeared first in the East, it might as well have led them (at first) directly to Bethleem where he was, as to jerusalem, where he was not. But z Tostat. super Matth. cap. 2. quest. 18. Others, who say; (if It had appeared over jerusalem very high in the Air, they might have mistaken the Place; and if very low, (near the City) they could not have seen it so far off) do rather hold (and they the greater number) that it was seen (first) in the East, where these Magis dwelled; and, going toward jerusalem, led them all the way, a Tho. Aquinas. part. 3. art. 7. going in the lower Region of the Air; and moved, ut columna Nubis in desert, to guide them in every cross path: else, they could never have followed It, so directly; but they should (oft) have lost their way, ere they came to jerusalem. 4. It is questioned (fourthly), Whether any of the Gentiles, besides Quaestio quarta. Balaam, (and these men) had any foreknowledge of, or viewed at all, this Star: b Pelag. & Pet. Alincensis quest. 30. in Gen. Some, hold negatively, and some, say, That other of the Gentiles foresaw the Star, as well as Balaam. Albertus' magnus, Libro, cui nomen Speculi, says; that Albumazar (the Arabian) foretold of such a Star, or rather Constellation, (in suo majore intraductorio, Tract 6.) which should have the Appearance of a Virgin, with two Ears of Corn in her hand, nourishing a Child; Which a certain Nation, should call jesus. c Sup. Math. Tract. 39 fol. 357. Yet Salmeron says, the Learned deny this Liber Speculi to be Albertus his Book. d Anno xpi. in Num. 25. & Num. 30. Baronius (twice, in one page) cities Chalcidius (that commented on Plato's Timaeus) for taking notice (as a heathen, I suppose) of this Star: which, in that Comment, he calls Amica Stella. fol. 219. But whether Chalcidius were a Heathen, a jew, or a Christian, e Meursius' Edit. impress. Lugduni Batavorum. 1617. they (thatset him forth) cannot tell, as appears by their Epistles before his work. Neither can they tell, in what time he wrote. f Steuchius lib 1. Philosop. cap. 22. Others collect (by the Prophecies of the Sibylls' (if we have them truly delivered,) That those fanatical women of the Gentiles foreknew the Rising of this Star, as well as Balaam. Now whether any other Gentile (besides Balaam) fore-knew the Rising of this Star or no? g Sup Math. cap. 2. quest. 14. Abulensis presumes that many others, besides the Magis, did see it, when it was Risen; that many might take notice of the Birth of Christ. For that (says he) magis redundabat ad gloriam ejus. h Tom. 2. Hom. 62. in Epiph. And Chrysostom says, That though all saw it, yet all understood not what it signified: Ab omnibus videbatur, sed non ab omnibus intelligebatur (says he.) But i Lib. 2. cap. 47. Petrus de Natalibus denies, that all men saw it. For when they came to jerusalem, it vanished; and the jews saw it not (saith he.) Of which opinion, is k Tract. 39 fol. 356. & Tho. Aquin. par. 3. quest. 36. art 37. Questio 5. Salmeron, and many others. 5. It is (five) questioned, How this Star declared the Birth of Christ unto them? l Chrysost. in opere imperfect. Some say, a Voice came from it, to direct them. Others, That by the Art of Astrology they read it in the Stars. Which Art, Isidore Hispalensis (for it is his opinion) says was lawful, till the Gospel. m Originum lib. 8. cap. 9 A Christo edito, nemo exinde Nativitatem alicujus de Coelo interpretaretur. Now, that they did know him this way, is intimated by Saint Matthew, n Sup Math. cap. 1. (says Maldonat:) when he chose rather to call them Magis, then Reges; For, to know one by the Stars, is the Art of Wise, or Cunning Men, and not of Kings. But o Ser. 157. Chrysologus denies they knew him this way; Christum nasci per Deum didicerant, non per Artem: and says, they knew it alto Sacramento, by a deep Sacrament. p Tostat. cap. 2. quaest. 19 Others think, that they (being Balaams' Countrymen) knew it by Balaams' Prophecy (as I have touched before:) and others, that (being Gentiles) they had it declared out of the Prophecies of the heathen Sibylls'. q Baronius, anno Christ. prime. num. 14. For Sibylla Erythraea foretell that a Star should declare the Birth of a King of the jews: r Salmeron. Tract. 39 fol. 355. And Sibylla Samia wrote thus. Humano quem: Virgo sinu inviolata fovebit; Annuit hoc Coelum, rutilantia Sydera monstrant. When a pure Virgin, in her womb shall bear, Heaven intimates, and speaking Stars declare. s Chrys●…. S●…r. 156. & Lati●…er in Ser. de Epiph. Others think, that they (being Chaldaeans) bordering on Babylon, might have it revealed out of Daniels Prophecies: for Daniel lived long (there) in those parts, and Prophesied of Christ among the Heathen. t Mald. Sup. Math. cap. 1. Others think, That they being Magis (Magicians) conjured the Devils; and as (afterwards) they confessed Christ when he cast them out; so, (now) they Constrained them to declare the meaning of the Star, by the power of their Art, whether they would, or no. And some think, that they had it revealed by some Dream, (like as they were afterward warned to avoid Herod.) The n Infesto Epiph. old Legend says, They saw a Star, with five Beams, (or a fivefold Star) that instructed them. 1. Material, the Star in the East▪ 2. Spiritual, the Star of Faith, in their hearts. 3. Intellectual; an Angel in a Dream: 4. Rational; the Virgin Marie: 5. supersubstantial; Christ himself. But this Conceit x Abulens. sup. Math. quaest. 41. Abulensis Episcopus dislikes; and will not approve of it, nisi accipiatur Mysticè, says he. Others say, the Star, in itself, was sufficient to declare it. For it did not (like a Comet, with his loose flayringhayrie-Beames) obscure, what it signified: y Baron. Anno Christo. 1. Num. 35. but there was (in it) a certain Divine virtue, that did illuminate their hearts, as well as their Eyes; and stirred them up to seek Christ; kindling, (or much increasing) their faith: by which (especially) they understood it: z Tom 2. Hom. 16. in Epiph. so Chrysostom. Balaam, their Prophet (says he) saw It in spirit; and they saw it with their Eyes, and Believed. He by Prophecy, foretell Christ should come; and They, by the sight of Faith, knew he was come. And, that they knew it from Balaam, is the most constant opinion of (almost) all the old Authors, a Sup. Math. cap. 1. says Maldonat. But (for conclusion) When the Star had brought them to the house, where Christ was, in Bethleem, b Tom. 3. Tract. 39 fol. 364. Salmeron says (from the testimony of Maximus) that the Star stoopeddowne to Earth and sent forth greater and clearer Beams, than before: to demonstrate not only the Place, but the very Child. 6. Last: It is inquired What became of this Star, when it had brought them to Christ? c T●…stat. Sup. Math cap. 2. quest. 16. Some, that suppose it to be made of the Substance Quaest 6. of the Elements; a Body of vapours, say: That Peracto officio, rediit in praejacentem materiam. But d Evangel. quest. cap. 2. quest. 6. Pelargus seems to blame Haymo Super Math. 2. for saying, That it was no more seen of men, after it had brought the Magis to Christ; since Gregory Turonensis Episcopus saith, It was seen long after; Yet, not where the Magis saw It, in the Air; but, in the water. For, having fulfilled the Office of a Guide. It fell ( e Pelarg. 16. says he) into a Well at Bethleem, where, (if they will take the pains) all that are true Virgins, may see the very Star yet, (or Moonshine for it) in the Water. Thus, do their Eyes dazzle, that have looked too curiously after this Star; And, as Men, that have looked long towards Heaven, can hardly well perceive the Objects on Earth, after it: So these Men having gazed long at the Star above; do as Mistyly behold the Wisemen below: and as uncertainely do they declare, what they conceive concerning Them. De Magis. 1. And (first) for their Number: and how many they were? Quest. 1. f Opere imperfect chrysostom (if it be his Book) delivers, Tradition that they were Twelve. g De festis Christian. pag. 28. Hospinainus says; He hath heard some old Men affirm, that they were fourteen. And h Sup. Luc. lib. 2. cap. 2. St. Ambrose intimates, they were more. The Papists contend, they were but Three. And i Ser. 1. 4. 5. in Epiph. Pope Leo the first (for any thing I can read) first brought in that opinion; Whence, they are (now) commonly called, the Three Kings. That they were more than Two, seems probable to k Sup. Math. cap. 1. Maldonat, because the Greek Text, (in naming them) uses the plural number, not the Dual: and (though not certainly, yet probably) he conjectures that they were Three, by their Geifts, (Gold, Myrrh, and Frankincense) as if they offered every man a several Gift. l In Ludolph. par. 1. cap. 11. But Remigius says: Non singuli, singula; sed singuli, tria obtulerunt. For as by Gold, Myrrh, and Frankincense; they confess him a King, a Man, and a God: so, he is not worthy to be a Christian, that himself alone offers not all these together: thereby, acknowledging all three, in Him. 2. Secondly, for their Condition. m ●…stat. Sup. Math. cap 2. quaest 18. Some (and they are many) hold Quaest 2. them to be Kings. And, they have Scripture for it (if it be rightly applied (Gentes ambulabunt in lumine tuo, & Reges in splendore Ortus tui (Esay 60.) n Salmer. Tom. 3. Tract. 28. fol. 341. Others, hold them to be rather Reguli, then Reges. And, though Protestants may not deny them to be Kings, but they shall be shent: yet o Sup. Math. cap. 1. Maldonat gives Mantuan leave (in his Book, de Fastis) to say; Nec Reges, ut opinor, erant, because he was a Papist; and, other Catholics (he says) may lawfully doubt it (being backed with good reasons:) which, though he confesses himself not ignorant of; yet he, concludes, Malumus tamen credere fuisse Reges. p Greg. in Ludolph. par. 1. cap. 11. Others, would rather have them Metaphorical Kings: because they knew, how to Rule their Carnal affections: and (in those times) such Philosophical men used to Rule the rest. Among whom, q Seneca. Non poterat Potentior esse, nisi Melior: None could be greater; but they, that were better. r Pelag. fol 35. Some took them to be Priests, among the Heathen. And others, That they were Conjurers, (by some passages in s Ser. 2. Sup. Epiph. St. Austin, and * Hierom. in 19 Esay. St. jerom.) Others think, that they were (at least) Praestigiatores a kind of jugglers or Deceivers: because they deceived Herod (says the old Legend) by going an other way, home. Indeed the word Mechaschephim, (which is used in the Hebrew Gospel of Saint Matthew) signifies Praestigiatores. But t Sup. Math. cap. 1. Maldonat thinks, that word was carelessly put in by Munsterus, (in stead of the Word in Daniel (chap. 1. 20.) which signifies Wisemen; that is, Astronomers. For so, others hold, they were Genethliaci, says u Lib. Originum. 8. cap. 9 Issidore; Mathematicians, such as tell fortunes, by the Stars. Of which opinion is x De Magis. q. 9 Pelargus; and concludes, they were neither Kings, Priests, nor Conjurers. And, for Conjurers he is of y Tract. 38. fol. 340. Salmerons mind, and joins with him, in the same words: Tales indigni, qui aut quaererent Christum, aut quaesitum invenirent: ne dicam, adorarent. 3. Thirdly, for their Names. z Pet. de Nat. lib. 2. cap. 28. Some say; the first, was called in Quaest 3. Hebrew, Apollius: The second, Amerius: The third, Damascus. In Greek, the first Pedalath, or Galgalath, or Galagalath: the second, Malgalath, (or Magalath:) and the third, Tharach, (or Sarrachim.) But these show, so like Barbarous Charms for the Toothache, that z Tract. 38. Sup. Math. fol. 342. Salmeron says, Nomina haec conficta sunt ab aliquo Nebulone; some knave was the Inventor. Marry, their Latin Names, (Melchior, Gaspar, and Balthasar) are taken to be authentical; and are usually painted, under their Pictures, in their Churches. Yet a In Postil. de Epiph. Philip Melancthon thinks, they were not true; but fictitious Names: first devised by some Poet, in some Encomion of these three Kings; whereby, he would only show, in feigned Names, what Persons were fittest to bear Rule, and govern Kingdoms. For, Melchior (compounded of Melech and Or) is Rex lucis, (sive illustris;) a Glorious, or Illustrious King, Gaspar, by some deduced from Gaza, ut sit Thesaurarius; One that could well manage the Treasure: or rather Scriba, a Man of Knowledge. And Balthasar, (of Baal and Sar) Dominus Militiae; a Captain of Soldiers. 4. Fourthly: What manner of Men they were. b Collect●…r 〈◊〉. One says Melchior Quaest 4. was an old man, with a long white Beard. Gaspar was a young man without a Beard; and ruddy haired. Balthazar, was well-Bearded, and all Black, like an Ethiopian. c Ly●…danus. Others say, that Melchior, was the youngman, about 24. years old: and, that Gasper was the old-man, about threescore: and Balthasar, was about forty. d johannes Mol●…nus cap. 57 de Picturis. And, that none of them, was black; but all, white men. Yet, the first description is followed, in all their Pictures; though they, that make them, be certain of neither. 5. Lastly, Their Country, from whence they came, is as controversal, Quaest 5. and incertain. e Pelarg. fol. 36. Some say, they came from several Countries: that Melchior, was King of Nubia. Gaspar, King of Persia: and Balthasar, King of Saba. f Hilarius Arrelatensis. Some hold, they came, (or (at least) One of them) from Ethiopia; because he was so Black, (though Ethiopia be not East; but South from jerusalem.) But, from the East, they came All; as is plain (in the Text) Ab Oriente venerunt Magi, (Math. 2.) Now, the question, is, from what Easterly Part. g Lib. de vita Emmanuelis Regis. jerom Osorius notes (out of the ancient Annals of the East) that the King of Calcutta, in the farthest part of India was one, (if not the chiefest) of these three Kings. And h Epiph. h●…res. 30. 31. & Chrysost. opere imperfect. some, set them so far East, that they make them two years, a coming. Which were it so, they had lost their labour, to seek Christ (then,) either at Bethleem or jerusalem: for being presented at jerusalem, (forty days after his Birth,) he went and dwelled * Quaere. in Nazareth (says Saint Luc. 2. 39) i Maldonat sup. Math. cap. 1. & Tho. Aquinas part 3. q. 36. act. 6. But others hold, more generally, (with the Church) that they came in thirteen days; and therefore think they came not so far-off; but rather, from Persia. For, that is full East; and (there) the Kings were, anciently, called Magis; as they are, in the Text. Which opinion (as most common) best pleases Maldonat. And, though the farthest parts of Persia, be too-farre, for a thirteen day's journey; Yet the nearer parts, (he says) are within 200. Leagues of jerusalem. And (to make the wonder, less) it is like (he says) that they used Camels and Dromedaries; which can rid forty Leagues a day: and, that they used such Beasts to bring them and their Treasures (it is said) was fore-prophesied by k Esay 6. 5, 6. Esay: The Riches of the Gentiles shall come unto Thee; the multitude of Camels shall cover thee, and the Dromedaries of Midian and Ephah. But (to save this labour) l Baron. anno Christi. 1. Num. 20. Others say, they came nothing near so far: But, from Arabia; that borders on judaea Southeast (as appeared by their Presents; Gold, Myrrh, and Frankincense) which are the proper Natives of that Country. And, that they were not only Arabians; but of the Posterity of m Chrysol Ser. 157. Abraham, by Keturah (his second wife.) For, that way Abraham sent the Children, he had by her, to dwell, as they collect from the 14. of Genesis. m In Terra Sancta fol. 76. Adrichomius Delphius affirms, that they were of Arabia foelix; and, that the City Saba, that gives name to that Region, was the Metropolitan and kingly Seat of Gaspar (one, of these Magis:) and, cities us two places of Scripture for it; (if they will serve the turn.) One, out of the Psalms, o Psal. 71. 10. Reges Arabum, & Saba, dona adducent: and an other, out of Esay, p Esay 66. 6. Omnes de Sabâ ventent, Aurum & Thus deferentes. To confirm which, q Anno Christi 1 Num. 28. Baronius says (in effect) That the Queen of Saba was an Ancestor of that Line; who (long before) mistaking the Prophecy of Balaam, took glorious Solomon, to be that Star and King, which should rise in jacob; Of whom (indeed) he was a Type (as She, perhaps, might be, of these Men:) And so, She came a great way (good woman!) to offer Aurum & Aromata, such gifts unto him, as These (of her Posterity) did long after, more happily, offer to Christ himself. But, since they are (more generally) held to come by Balaams' Prophecy; r Abulens. sup. Math. cap. 2. q. 7. Some think, that they came not from Arabia; but from the Country of Balaam; and, s Chrisost. Hom. 26. in Epiph. Tom. 2. & Amb. lib. 2. in Luc. that they were of his posterity and kindred. For, Aram (Balaams' Country; which is Syria) is not above six or seven day's journey from judaea; and is called (positively) the East, (as we have formerly noted out of Numbers cap. 23. 7.) This Country, is held (by t Sup. Mat. cap. 2. q. 7. Tostatus) to be in that part of Syria, which is called Mesopotamia. Now, Babylon (lying on the edge of Mesopotamia) gave occasion to u Chrysol. ser. 146. in Epiph. others to think, that these Wisemen were Chaldeans: For so, the word (Magis) is sometimes interpreted. And so, they imagine that they came from about Babylon. Thomas Aquinas seems to intimate, that they came from some place (here about:) For, Babylon stands Northerly from jerusalem; and (he says) that the x Par. 3. q. 36. art. 6. Star, which led them, moved from the North into the South. Which I wonder, he should say; since the Wisemen say themselves, (We have seen his Star in the East) and not, in the North. But whatsoever their Names, or their Countries were; they have (at this day,) in a manner, lost both, and are (generally, by the Papists) now called the Three Kings of Colen: not, because they ever lived there; but only, because they lie there, (or else, they lie, that say it.) If you have the patience, you shall hear the Epitome of the whole Legend; with which, we will briefly conclude this our Apendix. Besides the ordinary Legend, y Super Matth. cap. 2. quaest. 6. Tostatus says to this purpose. That, there was certain people in the extreme East, who had a Prophecy written, in the name of Seth; which foretold of a great King to be Borne; at which time, a bright Star also, should arise; which should have in it, the form of a beautiful Child, with a Cross upon his head. Which Prophecy caused Twelve devout Men, of the posterity of Balaam (their Sons, for many generations, ever succeeding them in this work) to watch, by Three a night (in turns) on the Top of Mount Victorialis (wheresoever it was) for the rising of this Star, yearly after harvest: At last, three of them espied It on Christmas eve; and the Child in it, with his Crosse. Who spoke to them, and bade them to go to jerusalem, to seek the Newborn King. Whereupon, all the Twelve (as some hold) went after it; and (as others hold,) only these Three, that saw It. This Tale, Tostatus fathers upon z In opere imperfect. St. chrysostom in his Sermon on Saint Matthew. cap. 2. Of which work, Erasmus (that translated it) says; a In Prologue. opevi●… imperfecti. It was none of Chrysostoms'; neither can he, name the Author. And, divers other Papists, (when they tell this Tale from him) b Mald. sup. Matth. cap. 1. & Salm●…ron Tom. 3. fol. 378. call him, Author Operis imperfecti; and not, Chrysostom. And, for the Tale it self; Maldonat calls it (there) Historiam apocrypham. And, c Anno Christi 1. Num. 35. Baronius says; It seems to be invented ab Haereticis Sethianis; therefore, ut inanem, praetermittimus, (says He). Well, at last, to jerusalem they come, and (there) they learn, he was to be borne in Bethleem: whither, being come; they find the Child, with his d Matth. 2. Mother only, (and not joseph) lest the Gentiles should receive scandal, by seeing a Father of his, on earth. And, having offered (as we have heard); they returned back, by Sea, (says e Part 1. cap. 11. Ludolphus) on purpose, to deceive Herod. At which, he was so much enraged, that he sent (in a fury) to Tharsis, (where they embarked) and burned all the Navy in the harbour there. For which, they have a Prophecy (if it be to the purpose) In Spiritu vehementi conteres Naves Tharsis (Psal. 47. 6.) f Pet. de Nat. lib. 2. cap. 48. Being safe arirved in their Country, they were (after the death of Christ,) confirmed in the Faith, by St. Thomas, (the Apostle for India;) by whom, they were Baptised, and (after) helped him to preach there: [They must needs be good Preachers in their own Country, that were so bold, in Herod's (says g Tom. 3. Tract. 38. fol. 346. Salmeron)] and ended their lives in peace (says h Lib. 2. cap 48. Peter de Natalibus:) by Martyrdom (says i Sup. Math. Author operis imperfecti) and were buried, in their own Cities. After which, Constantine the Emperor, (whom they make a great Translator of Bones,) would not let them rest in their Graves; but, caused them to make an other journey from the East (once again) to Constantinople. After which he sent them farther k Pet. de Nat. West (to Milan): having bestowed them, as a great favour of Eustorgius (his Secretary) that was to be Bishop there. Where they had not long, taken up their Inn: But, in the time of Frederick Barbarossa, (after the Sack of Milan), they were sent farther West (to Colen): where, they can scarce yet rest: they burn so much Lampe-light, over their Graves. But, this Tale is contradicted too, by diverse. For, Salmeron (as I remember) says; That they were much mistaken in Geography, that say they returned by Tharsis. For, that was, to go much farther from home; then when they were at Bethleem. And (for burning the Ships of Tharsis) so remarkable a thing could scarce be omitted, by josephus; who writ the life of Herod at large. Neither is there any mention, of their being Baptised, by Saint Thomas, in l Certamen Apostol. lib. 9 Abdias Babylonicus, (from whom, all the Legends of Saint Thomas seem to be transcribed) who professing (there) Supervacaneis omissis, to write only quae fide certâ constant, hath not a word of this; but omits it, as Supervacaneous: And though Claudius de Rotâ, in his Golden Legend (in the end of Saint Thomas his life) cities it out of Saint chrysostom; yet, it will prove to be but Author operis imperfecti; and so, want a certain Author. Lastly, the said m Fol. 17. operis Aurei. Claudius de Rotâ, says not, that Constantine; but Helena (his Mother) brought them to Constantinople: and, not Frederick Barbarossa; but the Emperor Henry, brought them to Colen. And, as they agree not, who brought them; so I think it is as controversal, whether they be there, at all: But rather, (as Father n In Ser. de Epiph. Latimer said) it is but an Illusion of the devil, to stir up men to worship Stone and Wood For, I am informed by Eye-witnesses, that their Sepulchre is (also) to be seen at Saragosa in Arragon; where, the Spaniards are as confident they have them, as the Germans, at Colen. This is the brief, of the uncertainty of the History; which men beholding through the mist of Antiquity, say (sometimes) it seems thus; and (sometimes) it seems otherwise; when (indeed) they see no certainty; nor can tell, whether they say the Truth or no. FINIS. A MEDITATION FOR LENT: AND FOR GOOD-FRIDAY. Matthew 9 15. Venient autem Dies, cum tollctur ab illis Sponsus, & tunc jejunabunt. But the days will come, when the Bridegroom shallbe taken from them: And then shall they fast. Let the words of my mouth, and the Meditations of my heart, be Psal. 19 14. always acceptable in thy sight, o Lord, my strength, and my Redeemer. THis Text, is a part (and indeed the sum) of our Saviour's answer, to the Question of the Disciples of Saint john (and the Pharisees) concerning the Exercise of Fasting. Which, he blames not them for performing, nor quite exempts his own, from doing: but only shows, why (for a while) His abstained from Abstinence; in respect, that He himself (the Bridegroom) was with them: His presence was a Supersedeas to their Fasting: (for that short time.) And that, for three Reasons. For three kinds of Fasts there were (anciently) among the jews. 1. First, jejunium Expectationis: And that, they needed not to fast; having (here) the Expectation of Israel; the long-looked-for Messiah, in presence, with them. Secondly, jejunium Refraenationis, (that tends to Amendment of 2. Life:) and this, they needed not neither; having such a Master, ever with them, as (on all occasions) was a bridle to their extravagancy: whose only eye, (or word,) could do more in them, at the present; then Austerity, and strict Discipline, in others. Thirdly, jejunium Contemplationis: When (like Moses, in the Mount) one cannot mind Meat, for the sweetness of those Raptures: but this, 3. they were not (yet) capable of; (being unlearned, rude, and Ignorant) till the Holy Ghost came on them. Which would not be, till his departure (john 16. 17.) Therefore, till the Bridegroom were gone, they could not fast. But the days would come, (he says here) cum tolletur; when he should be taken away; and then his Disciples must fast too. Nay, so well, he likes the Exercise, that (Tunc jejunabunt) then, they shall Fast. This ᵃ Future, is in the nature of an Imperative. For, when he Apud Hebraeos; Futura (in Mandatis) sunt Imperativi modi: & (in precationibus) Optativi. Genebr. in Psal. 6. tells john's Disciples (and that, in the hearing of his own) that (hereafter) they shall fast; he doth not equivocate: but, his meaning is, that in those days, they shall do it indeed; as surely, as he says it. And this Answer he would not only give the Disciples of john, and the Pharisees, to stay their stomaches with, (who were too sharp set on his Disciples, for not Fasting, with them, at that present time:) but, he would have it also, to be a Memento, to his own. That, when time is, they should be sure (as of Duty) to observe, and perform this Exercise, hereafter. So, john's Disciples have their answer, to satisfy them: Christ's Disciples have their duty to exercise them. How john's Disciples were content with their Answer, Viderint ipsi. It was an answer given them; we, leave it to them. If we be Christ's Disciples, let us look to our own Duty. And that is, jejunabunt: For, (Venerunt dies) the days are come: and, [Tollitur Sponsus] the Bridegroom is gone. To proceed, with the Text. Tolletur, is the principal Verb; and the very axis of it. All the other words in it, are but the Circumference; from whence, the chiefest of them, send their lines, to this Centre. It stands in the midst, and touches the rest, in three places. First, In the Time: Secondly, In the Cause: Thirdly, In the Effect; which is, the Duty. First, In the Time [Venient Dies:] As one day comes, so another day goes. There is a Tollentur, touching them. Some must be taken 1. The Time. away (that stand between;) that others, that are to follow, may come in place. There must be a Tollentur, first; that, there may come a Venient, after. For, when he says, the Days shall come; he means, all between shall (first) be taken away. And (then) [Venient Dies] comes the day indeed with an other (Tollet●…;) 2. The Cause. that touches (Sponsus:) Tolletur Sponsus. And that, is the second. Lastly, When it hath touched the Bridegroom, it reaches to the 3. The Duty. Children of the Bride-Chamber, (Illis) the Disciples (here:) and touches them, [in jejunabunt] the Duty. For, jejunare is, but Tollere; to take away, or withdraw, thereby, to diminish, by abstaining from somewhat. So (indeed) the Duty is Tollere; to take from ourselves, by Fasting; that we may be subdued (Tolerando) by suffering: And that, at this Time; because the Days are come. LENT is come: in which, the Spouse was taken away (Tolerando) by Suffering; He, that gave us the Precept; and went before us, in the Example, of Fasting. And therefore benè quadrat, cum Quadragesima, (me thinks) the Text is fit, for the Time. For here is (first) [Venient dies.] the Time in it: (secondly) here is [jejunabunt,] to teach the Duty: and thirdly here is [Tolletur Sponsus] the Cause: to be our Good-fridays Meditation: And these three are the parts of all, we intent to write, at this time. By all good order, we should begin with the Nominative Case, and the principal verb, [Tolletur Sponsus:] but [Venient dies] comes in the way, and begins the Text. The days, are come: and Lent is begun. And, it is not Good-Friday (yet.) Well; therefore leave that (the principal Tolletur) to the day, it was done on. Come to it, last. And, in the mean time, learn our own Tolletur: how, to Take from ourselves; to make room, and preparation, for the Passion, and the Passeover. For [jejunabunt] is the Exercise of the Time (yet.) First, The Time. ANd, because the Days are come, and, this Exercise is included in certain Days: we may consider (a little) of the Days; (the Time, that is come.) And, therein, the Custom; before, we come to the Duty. The Days of Fasting, are called Quadragesima: because, they amount, to forty, in number. But, if you count from Ash-wednesday, they come, to six more; which are the Dominical Days. These 6. therefore, (in a manner) the Ancients except; and, enjoin no great strictness on those six Sundays in Lent; in honour of the Resurrection: but retain the weekdays only; which, come to just forty. Which number is much celebrated of the Ancients. It consists, of foure-Tens; and therefore, they enjoin so many days, of strict observance (in the Gospel) because, (they say) Virtus Decalogi, per quatuor Libros Sancti Evangelij impletur: that is, the ten Commandments fouretimes over. Moreover, they observe; that, forty years, the Israelites were in Abstinence, in the Wilderness, fed only with the Bread of Angels. Forty days Ezechiel slept on his right side, in Mystery. Forty days, it Ezech. 4. 6. reigned on the Earth; to Baptise it, at the Flood. Fortieweekes, Christ Gen. 7. 17. was in the womb of the Virgin. Forty months, he preached in the world. And forty hours, he remained dead (for; so, they reckon.) Forty days, he lived on the earth, after his Resurrection. And forty days, he had fasted (before) in the Wilderness; Therefore, forty days are allotted, for our Lent. Which days (themselves) have a Tollentur. They are (in a kind) [Dies sublati, or subducti] Days taken away. For, they are taken out of the rest, of the Year; and set apart (by the Custom of the Church) for the Tithe of our Time; which we must pay unto the Lord, with somewhat more observance, than we do the rest: for thereabout, the Tithes of three hundred, threescore, and six, (the days of the year) do come. And, if (perchance) there fall any over, they are not ill-bestowed. So much, for the Days, that are now come; and their number. Now, for the keeping of such a number, at such a Time. We observe, that no precept it is; but only, a Custom of the Church: and that, of the whole Church: So ancient; that we know not (certainly) when it began. The first, I ever read, was Telesphorus (Bishop of Rome) that enjoined it, in his Decretals; before there were any general Counsels, (in the time of Antoninus Pius) within one hundred thirty six years of Christ. And, to lead him, it is observed, that Moses, (in the Law;) Elias, (among the Prophets;) did (each of them) fast his forty days a piece: as Christ did, in the Gospel. By which, we see the Custom, is neither against the Law; the Prophets; nor, the Gospel. Nor, this Custom (in the Gospel) against the Law, or the Prophets. Therefore, when a Custom of the Church, is known to be so ancient, so general; and nothing (in the old, or New Law) against it, It grows (it self) to be a Law; and ought (of conscience) to be kept. But, for the beginning of it in the Gospel; it is held (by most) to be an Imitation of our Saviour's Fast. a Imitation of his Action, not of his Miracle. For, as all men are bound to imitate his Charity, in Curing the Sick; yet, not his miraculous Charity, (by curing with a word speaking:) so, all men are bound to imitate his humiliation and Fasting; but, not his miraculous Fasting, in abstaining from all kind of sustenance forty days. Wherefore, the Church (which hath enjoined this) tendering our Infirmities, hath limited us from Feasting: but, not ordained absolute Fasting, and impossible forbearance of all supplies of Nature. We must distinguish. For, Aliud est, nutrire hostem; aliud occidere servum. Therefore, at this time (the strictest time, of this observance) they are indulgent for the Sundays of it. For, though we are willed to Abstain and subdue ourselves: yet, we are not enjoined to Starve, and kill ourselves. In which respect, we are to observe this Custom, as men willing to follow our Pattern; but, not seek, to go even with it, or beyond it. For Miracles, are ceased. And this, is an Imitation; not, an Emulation of our Saviour's Fast. To this observance, our Pattern leads us; the Gospel, counsels us; the Fathers, urge us; the Custom of the whole Church draws us; and the Law, compels us: nay the very Gentile, (the Turk) incites us. But, if neither Pattern, Counsel, Urging, Custom, Law, nor Emulation can prevail; yet, Nature (that desires, to preserve itself) should enforce us. For, if all these, (that should work on the Soul, and mind of man) cannot prevail: yet the Physician, will urge the Time, and Season, to be sit for Fasting; were it, but only to preserve the Body; which, at this time of the year is best ordered, by a thin diet. We have Incitements enough to keep the Custom, at the Time. Therefore we will fall to 3 The Duty. Wherein, I observe 1. Quid: What is to be done. 2. Quomodo: How it is to be done. 3. Quare: To what end. Quid. IT is LENT: a time of Mortification. Therefore, in this Time, the Duty (or Action) must be Mortification: a deadding of the Flesh, and her desires; Indeed, a Tolletur; a taking away from it, what it delights in: to take it down. That is, not only by denying it the fullness of what it desires: but, even the things, that it desires. So that, it may have, what will preserve it; not, what will satisfy it. And that, in such measure, as the Spirit shall direct; not, as the Body shall require. For, a Child will cry for wine; when (we know) that Milk is better for him. And, when we deny and cross him in his desire, we break his stomach, and make him more obedient: So, must we use our Bodies. And, it is not to be done in Meats and Drinks only, (which righteousness, is of the Law; and may be learned, from every Proclamation:) but, we must cross it, in all the Lusts thereof: and, take away from the Eye, from the Ear, from the Smell, from the Touch, as well, as from the Tongue and Tast. For, since the Flesh and Spirit are at war, we must take part with the Soul. And having withdrawn all inward Enemies, that may betray it, take (after) from the Body, all the Munition, that arms, and makes it strong in resisting; that it may lie dead, and subdued to the Spirit. And at this time, to do it. Now, (when worldly Princes prepare against their Enemies) must we (in the Spring) when Flesh and Blood is most apt to rebel, prepare ourselves for Battle; by Arming the Spirit with good Meditations; and, by politic withdrawing the Munition of the Flesh; thereby, to prevent or refel the violent temptations, and incursions thereof. So, Fasting, is a Taking from: to take down ourselves; whereby Temptation is prevented, and the Flesh weakened. Quomodo. ANd this is most profitable, for the health of the whole man; so it be well done. And, to do it well, we must follow our Pattern. First then, it must be done with Charity. For, Christ (that had no 1. more Gold or Silver, than his Servant Peter) gave (in Charity) his great Example, (for an Alms) to us; when he needed not to Fast for himself. Secondly, with Secrecy. For he fasted with the wild Beasts 2. in the Deserts; where no man saw him. And thirdly, with Cheerfulness; that is, with willingness and discretion; that we seem not to Men, to fast, but bear ourselves discreetly in the manner: for 3. when he fasted, he was ductus a Spiritu sancto, led by the very Spirit of wisdom, and discretion itself. Mar. 4. 1. First then; with Charity. Which is, our Liberality to the Poor. 1. With Charity. (For, our Example (other while) is no Charity: God-wott, it is not worth the following.) With Alms, therefore. For, if we give not (what we forbear) unto the Poor: we seem to Fast, rather to save a Supper, then to benefit a Soul. That, is but a cold Abstinence, that is not clothed with Charity: neither can it (else) ever yield us profit. For; as the Dew, that falls on the Hills, powers down, Simile. and rises again in Flowers, to cover the nakedness of the valleys: So, our Alms (falling on the Poor,) pours down from them, on our Abstinence; and makes it spring in Flowers, to cover the nakedness of our Works. In vain do we labour, with the Plough of Fasting breaking furrows, through the rank grass of Gluttony, and plucking up the thorns of Luxury, unless we also sow the Seeds of Charity, to make a heavenly harvest. Alms (some times) will serve, in stead of Fasting. Redimat Eleëmosynis, quod non potest redimere jejuniis (says Chrysolog.) quia illius gemitus Dominus non requirit, qui, prose, gemitus pauperum sic redemit. fol. 393. Fasting without Alms, is rather a figure of Famine, than an Image of Sanctity: For, we famish the Belly, to fill the Bag. Mercy must go with it, unless we will be Hypocrites. For, without Mercy, to the poor; there is no truth, in Fasting. For, Mercy and Truth are met together; and they will not part (now.) The poor man's hand, is the Treasure-house of heaven; and, the bosom of Abraham: what it takes, is strait laid up safely. For, what he receives, Christ himself accepts. Let us (then) give our Suppers to the Poor, when we fast; and take from ourselves, that they may lay it up for us, till that great Supper; when we shall Feast with our Bridegroom (here in the Text:) who is (yet) taken from us; but, shall then, together with whatsoever, we (thus) Lay up, be restored to us. And, let us be sure, never to part Alms and Fasting. For, they are the two wings, wherewith our Prayer flies up to heaven; to prepare us a place, at that Table. Secondly, in our Abstinence, we must be Secret, that we may avoid 2: Secrecy. a main Rock; Vainglory. For, if we light on that; it shall be all our Reward. We must do it (then) in Secret: and though our own raging fancies (the Wild Beasts of this Forest,) come about us; and make as though they would drive us out, because we are not seen enough in this Desert: yet, let us remember [Secreta, Deo nostro] Deut. 29. 29. Secrets, are Gods; they are dear to him: he delights to have Man in simple; (alone, by himself) unmixed. God himself is an invisible Spirit [Deus absconditus, as Esay says;] he hides himself in Clouds, Esay 45. 15. and dwelleth in Secrets; Covered with light, as with a Garment (says David,) that no man can come nigh. And, he hath also made Psal. 104. 2. the Invisible Spirit of Man (his own Image) to dwell in Abditis; so that, the Secrets of his heart none knows; but he, that made it: who is Cordium scrutator: and there is such Correspondence, between jere. 17. 10. the Image, and the Prototype; that God is most delighted with partaking the Secrets thereof. For, always, in secret, Men are most direct, plain, and uncompounded: when (often) in public they play the Hypocrites, for glory, or advantage. Secret therefore, must Abstinence be: that it may be hearty; and, that there may be no bragging of it. For, Fasting hath such an affinity with Alms, (even in this point, of Secrecy) that it will endure no Trumpet, neither. Trumpets are, for Feasts; not, Fasts: they are Instruments of pomp: but here (absit vana Gloria); one blast, would undo Fasting, and Alms, and Secrecy, and all. When the Devil could not tempt Christ to eat: he (next of all) tempted him to vainglory; to Math. 4. brag, of what he could do. Take heed therefore; for, Virtutem, qui prodit, seipsum perdit; He, that betrays his virtue, betrays himself. For, he (that brags of his Abstinence) hath not only lost his Reward; but, must give an Account for it. jejuno bis in Sabbatho, but once talked Luke 18. of, quite spoiled the Pharisees Fast, and his Prayer too. That then, it may be done secretly, we must use the third Circumstance. Do it, discreetly, That is Cheerfully. To Carry it well. And, the way to bear it discreetly, 3. Cheerfulness. is taught us by the mouth of our Ensample, to our ears; since we could not follow him into his secret Desert, with our Eyes. And that Math. 6. 17. is [Vnge caput; Lava faciem] seem Cheerful: seem, not to Fast, to Men; that thou mayst do it, more secretly, to God, thy heavenly Father. And this, is not Hypocrisy; but, the contrary. For, those (that fast, of Conscience) not only seem, but are, (as they seem) Cheerful indeed. They differ Matth. 6. 16. (both in Will, and Action) from Hypocrites. For, it is said; Nolite fieri sicut Hypocritae. That is, [Nolite] have not their will, [fieri] to have their Fashion. They (the Hypocrites) have no Will; yet [volunt fieri] they desire, to be fashioned: [Exteminant enim facies] they disfigure their faces, that they may seem to do that, for which they look so sadly. Therefore, it was well asked; Si vis, quare tristis es? si non vis, quare jejunas? But we ought to look (and to be) cheerful: that we appear not, to men to Fast: that is, [Ne videamur, illis jejunare] lest we seem to fast to them, or, for them; or, for the applause of them. [Non illis, sed Deo.] For, unto whom we fast; of them we must expect reward. If to men we have it already: If, to God; we shall have it: and (to take away our fear, that our Reward shall not be seen; because our Fasting was in Secret) we shall have it; and that, openly. This should make us Matth. 6. 6. Cheerful. For, he that looks sad, seems (rather) to fear Starving; then to profess a discreet Abstinence. And see, how (here) Cheerfulness in Fasting, hath an affinity (also) with Alms; as well, as Secrecy. For, as God loves a Cheerful Faster; so, he loves a Cheerful 2. Cor. 9 7. Giver. These Sisters go all in a Suit; one Garment fits them; and one colour: They are all in Greene. Abstinence, Charity, and Secrecy must all be covered with Cheerfulness. Therefore, at this Time, in fasting, be thou (like the Time) Cheerful: Vnge Caput, lava Factem. Which words (literally) enjoin only an outward Cheerfulness, opposed to the sordid disfiguring of the workmanship or God in the face by the Pharisees: but, (taken spiritually) it appertains to the Innerman. Vnge caput, ad laetitiam pertinet; lava faciem, ad munditiam. He (that anoints his head) rejoices his Mind and reasonable Soul, with the oil of Gladness and Cheerfulness: And he (that washes his face,) cleanses his heart, by Repentance, from uncleanness. Or, [Vnge Caput] that is; Anoint Christ (thy Head) with the Balm of Mercy, in his distressed Members (thy Brethren;) and [Lava faciem] wash these thy Intentions, that they may have a pure face in the sight of God. For Christ (himself) was washed, ere he fasted, (being, but then, newly Baptised, by john in jordan.) This do; and then thou Matth. 3. canst not choose, but perform all things [ductu Spiritus Sancti,] by the direction of the Spirit of wisdom; cheerfully and discreetly. So much, for the Manner. Now, the End or purpose. Quare. ENds there are, divers; and, as many Causes, that make many men Fast. Some, (because they cannot Eat, as fast, as they would,) fast one Meal to eat two together, the next. Some fast, upon a Surfeit, and loathing of Meat: others, on the Doctor's advice; to abate gross humours. Some, because they have no stomach. Some, because they have no Meat. In these, is (seldom) Cheerfulness. Some fast, because of the Proclamation. Others, for fashion-sake: others, for Company-sake. Some, because they like not the Meat: and some, because they like not the Company. In these, is (seldom) Secrecy. But some there are, that seem to come near the matter indeed. For, they have a good-stomack, and are in good health, have a strong appetite; and money enough, to buy Meat: nay have a Licence, and care not a pin, for the fashion, or other vulgar respects: and yet, they fast. And, they do it heartily, secretly, and cheerfully too: nay, set so cheerful a face on it, as if they (then) fared best: But, claudicant in fine: their End, mars all. For, it is but covetous, Niggardise, to spare a Meal, and put up a penny. In this, is never Charity. When Vices look like Virtues, set them close, and (though they go on so, a great way, together) yet, at last, you shall see them part. They will ever come too-short in the end. But, the End the true Abstainer tends to, is the glory of his God, and the good of his own soul, and of his Neighbour: Which he seeks, by humbling himself, and 1. Cor. 9 27. fitting his estate to the obedience of God's Commandments, Corpus castigando (as Saint Paul says) that he may be more able to receive, to himself, and make use to others, of God's spiritual and temporal Benefits. Therefore, let us not think, that our Saviour, enjoined this Exercise, only to cast us down, and pine us, for his departure: but, for our own good. For, it brings (us) forth these excellent Fruits. It St. Aug. in Ludol. part 1. cap. 43. purges the mind; It clears the Senses; It subjects the Flesh to the Spirit. It makes a contrite and humble heart; It disperses the Clouds of Concupiscence. It extinguishes Lust: and inflames Charity. But our Fast (this Lent) is enjoined us, at this time, by the Church, more- principally (and if for no other end; that, were enough) to prepare us for the Great Feast of the Sacrament at Easter. And, (before it) to fit us for Good-Friday. That, with more-spirituall attention, we may meditate that great Days Work: for (as Ludolphus says, well) Par. 1. cap. 5●…. He that would Meditate on the Passion (as he should,) must keep his Lent well: must abstain (at least) à cibo & potu delicato; & ad necessitatem utntùm, parcè de utroque sumere: He must take away all delicates; and, take but sparingly, of the rest. So this jejunabunt is a Tolletur to all, that clogs the Spiritual Appetite; that it may (the better) taste him, in the Sacrament, that was broken for us on the Crosse. And so much for the Duty: (the Quid, Quomodo, and Quare of it.) By which, prepared; we come to the principal Tolletur. [Tolletur Sponsus.) 3. The Cause. THis is the last, and the Good-Fridayes part of Meditation (which I design for that Day,) the Cause of our Fasting and Mourning; His Taking away. And that, was caused by our Sins. So, (upon the Luc. 23. 28. reckoning) it is indeed our Sins, we mourn for. Weep not for me (said He, himself) but for yourselves; and for your Children. And they (our Sins) are our Children: they proceed from us naturally. So, we weep, for Sin's past; (that took him away on Good-Friday;) and, we Fast, to prevent Sins coming; lest they, take him away at Easter (when, we should Receive him again.) And that, is the reason, that Fasting and Mourning is this day's Exercise. Tolletur ab illis Sponsus. These words, contain three things. 1. A Person: Sponsus. 2. His Passion: Tolletur. 3. From whom: Ab illis. FIrst, the Person. Who is meant by Sponsus, we all know. It is 1. The Person. Dan. 9 16. Christ (the Messiah,) who (as Daniel says) Occidetur: or, as himself here [Tolletur] must be taken away. But, why should he, that was never wedded (as we say) call himself a Bridegroom? Because (indeed) a Bridegroom, he is. For, He never called himself by any A Bridegroom. name, which he did not in truth, make good. He is the Bridegroom, of the Church: the Husband, of our Souls (as is plain, in the Canticles; the Gospel, and the Apocalypse.) Betrothed he was long since, in the promise made to Adam: and (after) Married to our Flesh in the womb of the Virgin Marie. When, descendens de Coelo, adhaesit Ececlsiae, etc. (as Isidore says) ut pace novi Testamenti, essent duo in Carne Auth. Ling. lat. fol. 9●…3. unâ. And, such a Bridegroom, he is; as wants not any thing, that can be desired in a complete Husband. For, (first) he is most Rich: lest he should be thought unable to Who is first Rich. 2. Wise. endow his Spouse (Mecum sunt Divitiae) Pro. 8. Secondly, most Wise: lest he should not dispense, and govern well. [In quo sunt Omnes Thesauri Sapientiae.] Coloss. 2. Thirdly, most beautiful; lest 3. Beautiful. he might displease the Spouse; [Speciosus formâ, prae filiis hominum.] Psal. 44. Fourthly; most nobly descended, lest he should be despised. 4. Nobly-descended. 5. Potent. 6 The Choicest of men. 7. Most loving. john 15. 13. [Ipse filius altissimi] Luc. 2. Fiftly, most Potent: lest he should be oppressed; [Omnis Pòtestas, in Coelo & Terrâ, data est mihi.] Matth. 28. Sixtly, the choicest of Men: [Dilectus meus, etc. electus ex millibus.] Cant. 5. But last, above all; he is most loving. For, no man hath greater Love, than this, to give his life for his friends. And certainly, (to express his great Love) he gave himself this Name; even when he speaks, (here) of his taking away; that we might (the more dearly) regard and love him for it. When he would be feared; he calls himself Dominus: When he would be honoured, Pater. But (without Love,) Fear is servility; and Honour, is but Flattery: therefore, when he requires Love of us (which above all, is most pleasing; Rom. 13. 10. for it is the fulfilling of the Law) he calls himself [Sponsus] our Husband. He hath called himself, a Vine: a Door: a Stone: but Sponsus, is more-neere. A man may have two Vines in his Garden: two doors, to his house: and many Stones, in his building: but a true Lover can have, but one Husband, so long as He lives. If he be taken away, well may we Mourn and Fast. For, we shall never have any other, unless he come again. And, that our Love should be more inflamed, and our Sorrow more increased, at his departure, he would not only bear the Name: but, the habit, and form of a Bridegroom, when he was taken away. For, scarce in all his life, was he so like a Bridegroom, as this day of his death. For, though (in the eyes of his despisers,) he was showed as a Mo●…king-stocke, in Thorn, and Purple, with a silly Reed in his hand: yet, even then (in the eyes of his beloved Spouse, (the Church) he appears like the glorious Sun, (in the Psalms) and comes forth like a Bridegroom, out of his Chamber, Psal. 19 5. with a Crown on his head, a Sceptre in his hand, and a Robe of royal purple on his shoulders, to honour this Day of his Nuptials: Wherein, giving himself for his Church, he commuted Estates. He took our Sins upon him, and gave us his Righteousness; and before night (as naked, as God made Man) did he suffer for Man his Body to be laid on his Marriagebed (the Cross:) where, to consummate the Wedding, (Dormiens in Cruse (as Durandus says) Sleeping on that hard pillow, he poured forth Blood and water from his side, to Consecrate us to Rational. Lib. 6. cap. 77. himself for ever. This was he, (not our Acquaintance; our Fellow; or our Friend only; but (alas) our Love) our Bridegroom that was taken from us; and we, the forlorn Children, of the marriage chamber that are left to mourn, and Fast. Which while we do, let us consider the Manner of his Taking away; Secondly, his Passion. that is, his Passion: (now we know the Person.) I enter now into an Ocean of Meditation: an Inundation of apprehension, able to drown ten thousand worlds in tears: But I will restrain myself to the Word (only.) The Word here used both by Beza, and Tremelius for his Passion (for of that he speaks here) is Tolletur. It will intimate. 1. What, they did to him. 2. What he suffered in himself. 3. It will touch on Illis, the last part of our division, the Parties for whom. And show what they are to do for him again. And all these from the several significations of the Word. FIrst then, as Tollere signifies [Capere, & abducere] to Take; and 1. Tollere, Capere. then to carry away: So first, Manus injecerunt, they laid hands on him: they took him, in the Garden: they came about him, like Bees; they compassed him in on every side, (as David says:) they came forth, Psal. 118. 11. as to take a strong Thief, (with Swords, Clubbs, Staves, and Lanterns) to make their terror greater in the Night. And, though their fear were greater, than his (for, with a word, he struck them all to the earth) yet, durst they lift their heels against him, the Ringleader john 18. 6. being of his own Family; and one, that eat Bread at his own Table. But, it was their hour, and the power of darkness, therefore they laid hands on the Lord of Light: bound him (like a Sheep for sacrifice) Luke 22. 53. & ten●…erunt, and they held him fast. This, was his first Taking, viz. his Apprehension, in the Garden. From thence, Abduxerunt. When they had taken, they carried him 2. To●…ere, Abducere. away. First, to Annas: And, from him, Taken he was; and carried to Cajaphas: from him, Taken he was, to Pilate: from him, taken to Herod: they hurried him to, and fro; not suffering him to rest, in any place: but, still followed him with (Tolle, Tolle,) take him away, take him away; till they took him to Pilate again: Who (after all this ill-taking) took and whipped him; Crowned him with Thorns: beaten him, and spit on him, and when he had done all this, to One, (who, by his own confession, he could find no fault withal) the john 19 4. wicked people (unsatisfied with all this cruelty) cry yet, Tolle, Tolle. What would they, now? All this, he suffered, on God's good ground (as they say:) therefore Tolle (now) in another signification. Now: tollere, is Elevare. Tolle sublimem: take him up, away with 3. Tollere, Elevare. such a One, from the Earth. [Crucifige, Crucifige] to the Cross, with him. Nothing will serve, but that. The straining of his Sinews when they lifted him up, (his very Elevation) was a part of his Passion. To that, he must go, too. Ita extolli oportet; So must it needs be (saith john 3. 14. he (himself) to Nicodemus) as Moses lifted up the Serpent in the Wilderness. And, how, was that●… Moses made the Serpent of a Mettle, that must pass the fire, and the Hammer, ere it was useful. (For, it was Num. 21. Brass.) And (after) imposuit eum Perticae; he put it on a Perch: So (here) when he had first past the Furnace, and was melted in the Luke 22. 44. Garden, that he dropped again; then they Malletted him with their cruel Fists; as if he had been Brass indeed. And now, (lastly) posuerunt Perticae, they lift him to the Perch. A Perch, is a Measure of ten Auth. Ling. lat. fol. 1204. foot long, (says Isidore) and called Pertica, quasi Portica; à portando. For, the Inch (or digit,) the Palm, the Foot, the Cubit, the Pace and the Fathom, are (all) Measures, which we carry in our Body; but, the Perch, is beyond our length. If we will use that, we must carry it along with us. The Transverse of the Cross (he carried,) is held to have been a piece, much about that length. This he carried, himself (first;) and (now) it carries him. He is Offered up (like Isaac) with his own burden of wood. And, though the Divinity, (like Gen. 22. 6. Isaac) suffered not; yet, the Humanity, (like the Ram) was caught in the Brakes; That, was nailed fast to the Tree. The whole Manhood, (the Brazen Serpent) so much, as was out of the Earth, was lift up. [Serpens, in Perticâ: Christus, in Cruse] as the Serpent, in the Wilderness; so Christ, on Mount Calvarie. Ita extolli oportet filium hominis; so m●…st the Son of Man (that is, the Manhood) be lifted up, and nailed to the Crosse. And, what would they do with him, there? why, still, Tollere: 4. Tollere, Ostendere. Auth. ●…g. lat. fol. 423. that is (as Novius Marcellus renders it) ostendere: to set him to the view, that men might look upon him. That was the Case of the Brazen Serpent, indeed. And, to that end, was it commanded to be set up; that, when men beheld it, they might be Healed. But (here) they Nail Num. 21. 8. him up, for a Slip (a Brazen Counterfeit;) one, that did but say he was a King: that they might insult and make a show of him, with a john 19 21. Title, pinned over his Head. And though He was visible enough (for, they had left him naked; you might view him at full, and tell all his Bones (as David says;) and, though there were Spectators, in troops; Psal. 22. 18. yet, they beheld him not, in the true use, (that they might look on him, and live:) but, as a gazing stock of scorn, for all people, (jews and Gentiles, Romans, and Strangers;) of whom, their large City was full, at this great Feast. To them, and to all the open wide world, behold their King (here) despoiled of his Garments (and, almost, of his Skin; as if, he had been a Serpent, indeed) is hung up, between two Thiefs, and presented as a Show, for their first Entertainment, without the City. Behold their God (tremble, to think it) is (here) Set-up; not to be adored: but, to be flouted. Whom they meet, not with [Venite, adoremus] Come, let us worship, and fall down; but, with [Vah, Vah,] ah, thou wretch! Not bowing their knees before him; but, shaking their heads at him. O Fools! To the Serpent (the Type,) they committed Idolatry: to Christ, (the Truth) they deny their Duty. They adored the Shadow; and abhorred the Substance; 2. Reg. 18. 4. therefore they have (yet) for Substance; nothing, but Shadows. But, are they now satisfied? have they done? hath he hung long 5. Tollere Occidere. enough? are their eyes yet glutted, with gazing on his racked sinews? will they not now (for pity sake) add one Tolle, more? Tolle de Cruse? will they take him down, while He is yet alive? yes, Tolle-still; but, in an other sense. Now, Tollere is Occidere; Take him quite away. Before, his Body, was; now, his Soul, (his life) must be taken from the Earth. They mean, to see an end of him; up they have nailed him; and there he hangs; and there he shall hang (for them,) till he die. So they took him away by a Death, to which the Curse was annexed, (the Cross:) that He might (also) take the Curse away with him. This, is Tollere, in the active significations: and, what they did to him. But, before we come to his, (in the passive,) it were not amiss (though by way of parenthesis) to know the Nominative case, to Tulerunt: who they were, that (thus) took him away. We need not make any curious search: for, it will be harder to find, who did it not; then, who did it. For mine own part, (from the King to the Beggar) I know not a condition of men that were exempt. For, of the King, he suffered. Contempt, is one of the deepest stngs. And Herod, with his Men of War, despised him. In the next degree, the Roman Precedent (Pilate) commanded him to be whipped, and gave the unjust Sentence on him. The Priests, were ever his Enemies in their Counsels; and Caiaphas (their chief) was flat, that it was necessary to kill him. The Pharisees gathered, in Synagogues, against him; and excommunicated the poore-restored Blindman; for but Confessing him. The Lawyers, put Quirks on him; to bring him in compass of Treason, by denying Tribute to Caesar. The Soldiers, abused him, and Crucified him. His Kindred and Acquaintance, go about to take him, as a Madman. The Servants to Herod, Pilate, Caiphas; mock, and buffet him. Among his own Servants; one, betrays him; an other, forswears him; All forsake him. The Common people (sans number, or Order,) the whole Rabble of inferior Artisans, cry out on him, and prefer a Thief before him. And (no doubt) but the roguy Boys in the Street, (the wicked seed of this froward Generation) were as forward as their Fathers, to abuse him. Nay; even the Womenkind, in their kind. For, the High-Priests Maids were tampering to entrap Peter, because he did but-looke-like one of His. So, we may conclude, he suffered from King, President, Nobles, Priests, Laymen, Lawyers, Soldiers, Artisans, Freemen, Servants, Strangers, Acquaintance, Kindred, Friends, jews, Gentiles, high, low, rich, poor, Men, Women, old, and young; to the end, that he (that suffered for all kinds of men) might suffer by all kinds of men. For God (as Rom. 11. 32. St. Paul says) hath shut up all in unbelief, that he might have mercy on all. These are the Persons; and their Tollere, in the active. Who, they were: and what they did. Now Tollere, in the passive: what he suffered in himself. First, then, as Tollere signifies Suscipere too Undertake. Willingly he submitted His first Tollere, is, Suscipere. Amos 2. 13. (suscepit) he underwent it, to be loaded as a Cart with Sheaves, (says Amos): not, on constraint. For, let us remember, it was his will also, to be taken away: otherwise, if he had minded to resist; twelve Legions of Angels had drawn at this. But, as he suffered the Math 26. 53. Devil to set him on the Temple; So, he suffered these, to lift him to the Crosse. Tulit, he suffered it to be done: Nay, he suffered, till it was done. For, he said (in the 12. of Luke) How am I straitened (or Luke 12. 50. pained) till it be done? Therefore, when Peter would have resisted with his drawn Sword; he forbade him, with a word of Luke. 22. 51. sufferance: (Suffer them: suffer them thus far:) Here, is his Patience, first. Then, come to his second Tollere, (id est, Sustinere:) from what, he 2. Tollere Sustinere. willingly Undertaken, to what he sustained: what he bore, and suffered in himself. That, is his Fortitude. To say the truth for that: what he suffered (in specie) is impossible for any Tongue (but his, that felt it) to tell. The tongues of men, and Angels, cannot do it. And certainly, the Evangelists (for brevitie-sake) have writ the kinds only; and, not the particulars of his Sufferings. For, what pen is able to set down the several Scoffs, and base acts of such a Rascal Multitude, when driven with the violence of their own giddy malice, they hurry an Innocent to death? We must therefore admire the sums, since we cannot know, or count the particulars. In general, we are resolved (therefore) by Aquinas, that Passus Par. 3. fol. 105. est omnes Passiones humanas; He sustained all humane Passions: Non quidem secundem speciem, sed secundum genus: Not, in their nice particulars; but, in their several kinds: which is meant of Passion, coming from without; not, of Sicknesses, or sinful perturbations, arising from within. And this we shall see, if we consider but the heads, (the kinds only) in genere. First then, he Suffered in his Fame: when they, most shamefully, 1. In Fame. belied him, and said; He was a Samaritan (that is; an Heretic) (as if God, could err;) and, that he had a Devil. Secondly, In his Honour and glory: by their insupportable Blasphemy, Contempt, and scornful carriage towards him: making him even 2. In Honour. their Fool, to play at blindman-buff withal: and abusing him, in all his sacred Offices: as he was a King, giving him a Reed, for a Sceptre; as a Priest, clothing him in ridiculous white Garments: as a Prophet, bidding him prophesy who struck him: and, as a Saviour, bidding him save himself. Thirdly, In his present Estate: being stripped of all, even to his skin; 3. In Estate. and, not so poor a thing as his Inmost-garment left him; but, these Thiefs cast Lots, and rifled for it. Fourthly, In his Soul: 1. by Fear; he had Timorem naturalem, 4. In Soul. By Fear. By Grief. By Heaviness. By Shame. or humanum (as it is a punishment in itself.) 2. By grief: he wept often. 3. By heaviness: heavy, even to the death. Last, by shame: having his most chaste body, (which he had in all his life, with greatest modesty, kept in seemly clothing) exposed (now) all bloody with the whip, on the Cross naked, at midday, to the view of his Mother, kindred, and acquaintance; to be the scorn and greedy spectacle of his whole Nation. While the Sun (ashamed of this indignity) durst not look on his bared body; but hid his face, and brought a darkness over all the earth, to veil the bleeding nakedness of his Maker. These, in his Soul. Then five, In his Body: and that, in all parts of it: in his Hands 5. In Body. in his Feet; by the tearing nails: in his Head, by the wounding thorns: in his Side, by the Spear: in his Face, by spitting, and buffetting on: and all over, by the cruel whip: not, from his Side alone, but, from all parts, of this true Pelican, ran blood, to revive us. Sixtly, he suffered in all his Senses: In his Feeling; by the blows, 6. In his Senses. bloody thorns, nails, and scourges. In his Taste, by bitter gall, and vinegar: In his Smell, by hanging in a filthy place of rotten dead men's Skulls: In his Hearing, by their base Taunts, and Blasphemies: In his Sight, by seeing those, (for whom he died, and dear loved) doing all this; and those, (that dear loved him) [His Mother, and St. john] stand by him, weeping. The feeling of all which was so sensible unto him, that (in jeremy) he calls from his Cross, to all that go by the Lam. 1. 12. way, to consider it, and say, if there were any pain, like his. And (after all) upon an attendite, and a videte (on a sufficient view, and enquiry,) a non sicut is returned. And that, on good reason. For, none ever suffered, for such cause. Therefore, none ever felt such pains. Excessere (saith Thomas; for their Extent:) Excessere omnes dolores, quos homines Par. 5. 46. art. 6. pati possunt in hâc vitâ. When God will suffer pain to make him die; what pain must that be? certainly, as much, as humanity could bear; so much did he endure, till sense of pain, made him past-sence; and his noble Soul expired; suffering (in the mean time) the violence of his Passion, by the fortitude of his Patience. But, you will say, he was God, therefore they might (well) lay load on him; he could bear it. But, harken to his cry on the Cross; My God my God why hast thou for saken me? Clamat Homo moriturus, separatione Divinitatis; scilicet, quoad defensionem (says Bandinus) The Godhead was (in a degree) withdrawn from defending the nature; though not, from the unity of the person: Nay Bandinus goes farther, Dist. 21. and says, that God (that could have kept off all this) might be said (in a manner) to suffer himself: Quicquid patitur Caro, unita Verbo, debet dici Deus pati. As a Man suffers, when his Garments are torn, though indeed, Verbum nec mori, nec pati, potuerit. Dist. 22. the Word, can neither Bandin. Dist. 22. die, nor suffer. But in his Humanity; he could and did suffer: and, he showed the truth of his Mortality; in that, which was his next Tollere. And that is Occidi, (for so Marcellus hath it, in the passive:) that is; he was Slain: he died, he gave up the Ghost; and suffered himself 3. Tolli Occidi. to be quite taken away by death: which is, ultima linea, and as far, as any man (in this world) can suffer. So, they took him away by pieces. In poisoning his Fame: in despising his Honour and glory: in rifling his Goods: in vexing his Soul: in crucifying his Body: in tormenting his Senses: in blaspheming his Godhead: and left not a piece of him unmartyred; till they had killed him. And, when his Soul was taken from their persecution; they gored even his dead body. And lastly, took him from the Cross, to seal him in his grave; lest others should take him away (after) from that conclusion of their Tyranny. So, (upon the reckoning,) we may conclude in genere: (for as I said, we cannot count the species) that he suffered from all kind of men, all kind of pain, in every kind of subject: that is, in his fame, his honours, his Goods, his Soul, his Body, and (as far, as might be) in his Godhead: And these, in the extremity. For, his sufferings were answerable to the Person, he suffered in; and to the sins, he suffered for; and, to the good will, he suffered with: all which were in the superlative: therefore his Pains, were unexpressible. From whence, Aquinas concludes; that the Passion of Christ, (for Par. 1. 9 48. the generality of the pain; the dignity of the life laid-downe; and the Charity, with which it was laid down) was, not only, a sufficient, but a superabundant satisfaction, for the sins of all Mankind. This was his Tollere; (that is, Suscipere, Suctinere, & Occidi) What he suffered in the Passive; from their Tollere, in the Active. But, he hath an other Tollere yet: and that is, in the Active (after all:) Tollere; as it is taken, for Auferre. For, as he undertook, & 4 Tollere, auferre. sustulit; was taken away, & sustinuit; so he was taken away, & abstulit, he took away, too. He was taken away, by taking our Sorrows, as Esay says: He took our Sins up with him to the Cross (says Saint Peter) 1. Pet. 2. 24. Sublatus est, & ipse Tulit; nay, pertulit; Esay 53. 4. Trem. Transl. he took (and quite took away) that, which was ours, and what was also due to it. For (as Saint Paul says) he that knew no Sin, was 2. Cor. 5. 21. made Sinne. So that, by taking him away; Sin is taken away too. And here comes in the Parties (for whom) to claim their part in Thirdly, for whom. His Tollere, that they may (more cheerfully) fall to their own. Taken away he is, ab illis: and, Take away he doth, ab illis: From the Parties (here, in the Text) he is taken: that is, from them, that be his; the Children of the Bride-Chamber: the Members of his Church: from them only, he is taken away. For, they only, feel his absence (for the present,) and they only shall have the benefit (hereafter.) (Ab illis) from them; (ob illos,) for them. And so, takes from them that, which would take them, from him; (their Sinne.) Tulerunt Dominum nostrum, they have taken away our Bridegroom; but, we know, where they have laid him. To show that he died for other men's sins; they laid him, in an other man's Grave. But, if this be so; what cause is there (illis) for Them? or (Nobis) for us (that are (now) in their case) to Fast, or keep a Lent: since our Sins, are buried with him? Sure, there is cause. For, when a man, (sick to death) is new recovered, it is necessary he keep a good diet. Hath Christ healed you, and taken away your Sins? Take heed (then,) that you sin no more, lest a worse thing happen. The foams john 5. 14. peccati must be withdrawn: Sin came in with Eating; the Antidote therefore, is Fasting. A good Fence it is; against the Apple, and the Tempter; Scutum maximum adversus Diabolum (says St. Chrysostom.) And (indeed) he hath so joined (Tolletur Sponsus, with jejunabunt Ludol. in this verse:) that, we cannot remember Tollere without jejunare. For that, is his will: That, is the Duty (at this time;) and that, is the ancient, and true way of keeping Good-Friday. At Easter, we may Feast: when (like Matthew) we Receive him into our Houses: but (this Day) the Disciples were in great fear and Luke 5. 2●…. heaviness; so must we: and fast, that we may the better taste him then; when he shall be raised a quickening Spirit, at Easter. For he hath (by his Death) prepared himself as a physical Banqeut for our Souls: grinding himself (by his Passion) to make his Body against this time of taking Physic (the Spring) to spring up in the Resurrection, as our Medicine, Cordial, and Preservative; that he might heal, and keep us in health, every way: By sweeting; with his drops in the Garden: by emplaster; when his face was spit on: By Potion, when he drank gall and vinegar: By Phlebotomy, when he was whipped, and pierced: By Bathing, when he was baptised: By Diet, when he Fasted: and by a general Pharmacotheon; when he gave his Body (full of all these virtues) in the Sacrament, to make his Sufferings ours. Fusus est Sanguis Medici & factùm est medicamentum Phrenetici. Lib. 5. cont. Hare●…c. (saith Saint Aug.) That therefore, we may receive this Cordial with benefit, we must do, as the Ancients. They ate the Passeover with sour herbs; and we must eat the Sacrament, after the sharpness of Lents Abstinence, with the sour remembrance of our Sins, and his Passion, that Amendment of life may follow, and his wrath passover us; when, by the virtue of his Passion in the Sacrament, he hath taken all our Sins from us. And, this is that, that reaches [Illis] to them: and (Nobis) to us, of the Bride-Chamber (his last Tollere,) which he not only (then) did on the Cross, but still doth, and ever will do (Tollere peccata Mundi) Take away Sins (ab illis) from them before: (à nobis) from us present: and (ab illis again) from them to come, to the end of the World. And (now) we know, what, 1. they did to him. 2. What he Suffered, Our first Tollere, abstinere. did, and doth, and 3. for whom; Let us fall to our Tollere; undergo somewhat for him also. For, Ignorance is not (always) the Mother of Devotion. Hereafter, let us (for this example sake) live soberly, righteously, and godly in this life. Soberly, by Abstinence, (as I have said) in ourselves: Righteously, by uprightness, to our Neighbours: and Godly, in our Devotions, to our Maker. That we may, first (Actively,) Tollere in abstinere (which we partly learned before;) and abstain from fleshly lusts that fight against the Soul. And (then) seek to conform ourselves to the life and death of jesus 2. Tollere, Tolerare. Christ; to have a part with him, in his Passive Tollere; to Suffer for his sake; (Tollere Crucem) to take up our Cross, and become (like him) a Crucifix. For, (as St. Paul says) Qui Christi sunt, Carnem suam Gal. 5. 14. crucifixerunt, cum vitiis & concupiscentiis. And St. Gregory hath showed us a Way, to do it, Duobus modis (saith he) Tollitur Crux; cum per Abstinentiam affligitur corpus, aut per compassionem affligitur Proximi Animus. We have them both in this Text. jejunabunt; to teach us Abstinence, for the Body: and Tolletur Sponsus, to teach us Compassion in our Mind: the whole sum of Philosophy (Abstine, Sustine,) and both in this Example of our Spouse; that (before) had fasted, to make it easy to us: and (this day) suffered for compassion to us. And, if we do so too, we shall lose nothing by it. For the Apostle tells us Si compatimur & Rom. 8. 17. conglorificabimur. And this, is our Tollere; (Abstinere, & Tolerare.) But, there is one Tollere (more) left us, after all, if ever we look to 3. Tollere Extollere. be with him (Sublati) taken up to his Father's right hand, where now he sits in Glory: and that is, (Tollere in Coelum) to magnify, and Extol to the heavens, his marvellous love, that caused him to do all this. For this, is our Duty, too. So now we have the sums: Their Tollere; in Capere, & Abducere, Elevare, Ostendere, & Occidere: His Tollere, in Suscipere, Sustinere, Occidi, & Auferre: And (lastly) Our Tollere; in Abstinere, Tolerrae, and Extollere. Now, since I fear we shall all come short in the true abstinere and tolerare; Let us (at least endeavour it, but howsoever) be ashamed to come short in Extollere. For, what is easier than thanks? A good; nay, a pleasant thing it is, (saith David) to be thankful. Then let us praise Psal. 147. 1. his mercy, and acknowledge our Misery; till, by his Merits, we may approach to praise him eternally. Sat thee (then) down (my Soul) this Day, (this Good-Friday) this great day, that is honoured with so many privileges. For, this Day, thy Saviour was crucified: Hell was spoiled: Death subdued; Man redeemed: Heaven opened, and the holy Scriptures manifested. This Day, sit thee down, in Fasting, and Abstinence. Take some thing from thyself, for others: since he was Taken away, from thee, for thee: that thou (my Soul!) subduing thy Body, mayst with more powerful faculties, consider his great Love, and Love him again; his great pain, and learn to Suffer with him: his great Fortitude, and learn Patience of him; and the great Benefit which all these bring thee, and be thankful to Him. Sat down, confess thine own Misery and admire his Mercy. Leave (now) thy Speculation, and fall to thy Devotion. Kneel down, (nay, fall down) and say, with St. Ambrose; Doles (Domine) non tua vulnera, sed mea, non tuam mortem, sed meam! and, prostrate Super. Luc▪ on thy face, implore his Pardon, whom thou hast thus Crucified, Saying: Forgive me (O thou perfect innocence!) that have so oft betrayed thee to the unbridled Lusts of my heart, (as to so many uncircumcised) by my unworthy taking thy sacred Body. Forgive me (O thou essential Truth!) that have so often mocked thee; by breaking my vows, and faithful promises to thee, and to my Neighbours. Forgive me (O inexhausted Treasure!) that have so often spoilt thee, by Robbing thee of thy Merits, and making them of no account. Forgive me (O true Patience!) that have so often buffeted, pierced, and whipped thee, by iterating mine Offences. Forgive me (O pure Cleanness!) that have so often Spit upon thy Face; by defiling the knowledge and profession I have made of thee (in word, and writing) with the uncleanness of my life, and Conversation. Forgive me (O Everlasting Life!) that have so often Crucified, and slain thee; by Taking thee away from the Land of the Living, from the Closet of my Heart; refusing thee for some Barrabas, (some Sin,) which thou knowest worthy of Death, for a Murderer. Forgive me all that they; nay, all that I have done to thee, in thy bitter Passion; and give me, all that thou hast purchased by thy bitter Passion. Forgive me, and all those that (like them) for whom thou madest request unto thy Father (in the midst of thine Anguish) have done to Thee, we know not what: and give us that, which we cannot (yet) conceive. Qui tulisti & sublatus es: Thou which Takest, and was Taken away, (Tolle, Tolle) Qui Tollis Peccata; Tolle nostra. Thou, which takest away the Sins of the World, take away our sins; before we ourselves be taken away; That we may (yet at last) so lay hold of Thee, that thou mayest never more be taken from us: But, that (cum Tolletur Tempus, When Time shall be no more) Thou, in us, and we in Thee, may ever live together, where there shall be no more Mourning, Death, nor Fasting; but a Continual Feast of living joy, and Happiness, in the Glory of thy Father; To whom, with Thee, and the holy Spirit (who is our Earnest of the Hope) be all Honour, Praise, and Glory, Now and Ever. Amen. FINIS. MEDITATIONS FOR Good-Friday. Loquitur Crucifixus. WOMAN! look what Pain, for Thee, Willingly I take on Me: See, my Body scourged round, That It seems but all, one wound: Hanging-up 'twixt Earth, and Sky, Mocked, and scorned by All, goes by. See my Arms, stretched wide, and open, And my Sinews torn, and broken: While sharp Nails with bitter pang, Rend my pale-Hands, where I hang: Which Mine- owne-Waight doth not tear, But thy weighty Sin, I bear. See my Head (aye Meeforlorne!) Pierced-deepe with cruel Thorn; Which, so long thereon hath stood That each Twig runs-downe with Blood. View my Feet; and see my Side Pierced, and ploughed with Furrows wide: See; all comfort from Me taken, Both of Heaven, and Earth forsaken. And not One, with Word, or Deed Pities Me, while (here) I bleed: Yea; they All, that stand in hearing Mock Me, for my patient-bearing; And with Scoffs, augment my Sore, When, (for bitter pain,) I roar, Eli, Eli, I am dying. Hark: they mock Me too, for Crying. This I bear, for Thine-Amisse, Was there ever Pain, like this? Yes: and I do most fear, that: Lest, thou Man shouldst prove Ingrate. Now thou dost but make Me smart, But (in that) Thou killest my Heart. FINIS. An other for that Day. Christo Salvatori. O THOU! that on the Cross, for Me hast died! Hear now; and send me not away denied. See; I am gone a-stray, and am at loss When I should follow Thee, and bear thy Crosse. My Sins, when they should strike, stroke with their (Their Liberty is worse than Whips, or Bands); (hands For, from thy Paths, they turn my erring-feetes, And make me quit thy- yoke, thy- Burthen-sweete; In stead whereof, even mine-owne-Flesh begins To over-load my Soul, prest-downe with Sins. On which my ghostly Enemy hath hurled (His heavy- load) the whole-waight of the World: And on the top of all this Pack, sits He; O wretched Man! who shall deliver Me? When, to the World, I crucified should be, The World hath crucified me, unto Thee. Along a down steep broad way, strewed with flowers, Uia. She drives me gently to her wanton Bowers. And (for a (Cross) stretched on her Bed, I lie, Crux. (Softer than Down, blown with Prosperity:) Whose height, is Pride; whose depth, He●…s farther Coast: Whose Breadth, is life: whose length, a Span at most. When I should wear thy piercing Wreath of Thorns; Spinae. My Head, with wanton-Roses She adorns. And clings me to Her, with Embrace so loving Affixio. That (but Thou pluck Me thence) there is no moving. For, stead of piercing Nails, She fills my Hands Manuum. With the vaine-sinfull-use of Coin and lands. Which, though I spread my Arms wide, to receive, They'll through my Hands at last, and nothing leave. My ready Feet, lest they should run thy Way, Pedu●…. She fixes down, in sinful- Mire, and Clay. (know, My Minds swift- Feet, that fain thy Paths would She nails to Earth, with Thoughts most base and low. In stead of Gall, and Sponge (to hide Her malice) F●…l. She reaches Wine in Babylonish Chalice; Whose golden show, and sweete-taste, stirs up Mirth Able t'expunge all Goodness from the Earth. Spongia. My Sides She pierces with sharp- jests and Toys; Whence flows a Stream of laughter, and vain-Ioyes; Lance●…. Which my fond Soul, in Ruddy-Mirth doth die. And, when I thus am liftedup on high, Instead of those should mock my Sins with Shame Her Parasites (about Me) loud proclaim Suffragium. My seeming-Sparkes of Goodness. jesus see The World hath Crucified Me (thus) to Th●…e. O save Me! for if thus I die, or sink, Where She would Bury Me, I quake to think. Sepulcrum. Redeem Me (Saviour!) while I yet have Breath, And let Me not go laughing (thus) to Death. Thou, that thy Temple, with a Whip, didst purge. So (wounding) cure Me, if Thou please: and Scourge Flagellum. These Robbers from Me: Cast them down, and lash: Till they Unload Me; and take hence their Trash. In stead whereof, impose thy Yoke (I pray;) 〈◊〉. Load-Me again; and set Me in thy-way. That, up-thy steep-Mount, I may follow fast, Via. And gather-Breath, by going; till, at last, With Saints, to Comprehend (I may have Strength) What is the glorious Height, Depth, Breadth, & Length. And know the Love of Thee, which is expressed By laying thy sweet-Crosse, where Thou lov'st best. Sweet-Crosse! whose- Height, is great-Omnipoten●…e; Crux. Whose- Depth (inscrutable,) is Sapience; Whose Breadth, is o're-All-extending) Whose Length, Eternity, (blest-without- ending) But give Me (first) Compunction for my Sin: Spinae. Next, Sorrow; for th'ill-State, my Neighbour's in: Lastly, a Zealous-Goad of Emulation, To do what's right before Thee; and so fashion (Of these-three-peircing-Twigs) a Crown of Thorn For Me, as Thou, (and all-thy-Saints) have worn. Then Naile my Hands, and Feet, and make them tarry, Affixio. That I (thy Servant) may thy-Image carry, And every day Thine, and My-Sufferings mix, Until I grow a perfect Crucifix. Make Me abstain from Sins, that have prevailed; And I shall think, my left Hand thou hast nail d. 〈◊〉. Next, grant that I all Actions just may do, And I shall deem, my right Hand, fixed, too. Naile-downe my Feet, that they may never rise P●…dum. To lift a ●…eele against Truth; or The●… despise. Fix my right Foot, with Fortitude against Fear; Rivet my left, with Constancy; to Bear. And (that Thy sharp Laws, may my Sins appall,) Fel. Reach on thy Hysop-Reede, thy purging-Gall. Which may distaste in Me fleshly Delight, And to thy Spirits food give Appetite. But (Father) let this Cup (the World's full- Cup) Pass by; and (that I ne'er may drink that up) Let Me perceive this World (so loved of All) Is but a Sponge of Vinegar and Gall. Spongia. Which when I taste, with Consummatum est I die to It; to live in Thee at rest. And, that (even dead) like Thee, I may appear, My hard Heart, through my soft Side, pierce, and tear With thy spiritual lance (thy saving Word) Lancca. Whose point is sharper-farre, than Spear or Sword. Whence, two- fold Streams of Charity may flow; Blood, when Thou call'st. Water; for these below. So, shall my Foes, that gazing-on have stood Suffragium. Say (after death:) Sure, God to him was good. When (thus) Thy Passion-day, I passed have, Sepultura. Lay Me to rest, within thy Quiet Grave. 'Twas Thy Bloods-price, purchased the Potters-Field To Bury Strangers. So, this Earth may yield Some Rest to us (poor Pilgrims,) till we rise; (But, 'tis because thy Blood, hath paid the price.) (Thus) dead to Sin, O give my Soul the Honour (Maugre the busy Watch, the World sets on her) Meekly to sleep by Thee, in Safety sure; Wrapped in thy Righteousness (thy Syndon pure.) Then Seal my Heart up; that, it there may stay Signatio. In quiet, by thy grace, this Second Day: Till, on the Third, in Glory I may Rise Resurrectio. And see my Blessed- Patterne, with these Eyes. My God which hast for Me, thy life not spared. My jesus! (my exceeding greatreward!) (locks; Feign would my Soul break through these Prison Lord! open to her: for she stands and knocks. But when to Raise her up, Thyself knows best; 1. Dies Afflictionis & P●…nitentia. 2 Dies Tranquillitatis & gratia. 3. Dies Pra●…ationis & glory. And therefore, I submit; With this Request: That, when thy Passion-Day, I (first) have kept, And (for my Sins,) with Penitence, have vept Until thy Third Day: raise Me, to Thy Glory In Peace (this Second) I may end my Story. Christus passus est pro Nobis: Nobis relinquens Exemplum Vt sequamur Vestigia ejus. 1. Pet. 2. Parasceve for Good-Friday. O YOU! that (Careless) pass along this way, Have some regard: look hitherwards, and stay. Behold a Spectacle, set forth to view, (Rue. That Men, and Angels, Heaven & Earth, may Do you not feel the Earth's foundation shake, Trembling, to see Black-Darkenesse overtake The Sun, and Moon? Behold! the Veil, doth tear; The Grave-Stones, open; and the Dead, appear. The universal Orb is sick of pain; And Nature, ready to dissolve again. Are not such Things most worthy to be heard? O stay, your idle Steps! and give regard. Behold Him fastened to a Cross (accursed) That unto all Things, gave their Moving, first. (thou,) Those Arms, and Hands (that made Heaven, Earth, and Are (now) stretch'd-forth, and Nailed to that Tree. He that made Seats, and Stays for Bird and Beast, (Now) wants a Prop, his Bleeding Head to rest. He (that Clothes all things) naked bears this Scorn: He, that gives Sceptres, wears a Crown of thorn. The Just, is called un-just: And (now) the Man (Whose glory dims the Stars) looks pale, and won The Well of Life, is dry; yet, thinks it good (Still) from his Veins, to powre-out floods of Blood. The Bread, is hungry. Dew of Heaven, doth Thirst. The joy, doth mourn. The Blessed, is accursed. He (that wears Clouds, for Robes) is robbed and stripped: The God of Discipline-itselfe, is whipped. There, hangs the Health, all wounded: there, He bleeds, Praying for Them, that do these horrid deeds. The judge of Heaven, is judged: The Truth, belied: And, the Foundation, to the Top, is tie. (sleep, The Strength, doth faint: The Light of Heaven, doth The Lord of Life, doth die. There, stay, and weep. For (thus) to see One guiltless, loose his Breath, Would make One (even for pity) weep to death. But, when thou canst; give o'er. (O! do not, yet!) Sat, and consider why, He paid this Debt. Not, for Himself. Then, it had never been: (For, which of these could say, He had one Sin?) It was for Thee (poor Man!) that canst not guess What Wrath, He felt, that drunk this Bitterness. To bear which Wrath, He left his glorious Seat, And brought from Heaven, a love to Thee; so great, As (leaving God (his Father;) Angels; Powers, Glory, and Heaven) He took this Flesh of Ours; And walked despised; hated, humble, Poor; Oft weeping; Fasting; Praying evermore. Scorned, by his Kindred: by his Friends betrayed; Beaten, by Those, which his own hands, had made: All full of watchfulness, and grief for Sin: No House; nor scarce a Grave, to shroud him in: Weary, and faint, he preached, and pined, and mourned; Calling for Love, which seldom was returned; Till, having worn Himself for Thee, and Me, (For all his Love) They hung him on that Tree. Then think what Love He had, who bore this Pain, And (even, for Love) Sat down, and weep again. But (as thou Weepest) looke-up, upon the Cross, And count what Gain Thou hast, by His Lives-losse. Look up; and reckon-ore his griefs again; And thou shalt find great Comfort in his Pain. Behold! He dies. But, dies, that Thou mayst Live; He, loses Strength; Thee, greater Strength, to give. He sleeps in Death; to give Thee greater- Light, And by his wounds, thy wounds are healed quite. That he was liftedup, is thy Foundation: His Truth-be- lied, gives thy Truth approbation. His Doom; thy Quittall: Nakedness, and Blows, Both Health, and Righteous Garments on Thee throws. His Curse, did bless Thee: Mourning, give Thee joy; His Thirst, and Hunger, Thine did quite destroy. Those precious Fountains (poured out for thy good) Are Wells of Life in Thee, sprung from His Blood. His Paleness, (when, to Death, He did incline) Shall (one day) make thy Mortal Body, shine. And (that, on thy Head, Glory may be worn) The King of Kings bleeds with a Crown of thorn. Though his Head, hang; and want, whereon to rest; Yet, Thine may lean, upon his sacred Breast. His blessed- stretch'd-forth upon that Tree) He opens, to Embrace, (and stays, for) Thee. Then Rise with Comfort. See! his Arms, are wide; His Head, inclined to kiss: and from his Side, A River flows with Mercy; and, his Heart (Flaming with Love) shines bright in every part. About his Cross, four Saving-Vertues sit (As Guides) that None may miss the way to It. Upon the Top, sits Charity divine; Obedience, on his Right-hand doth shine; Upon his left, sweet Patience: and below, Humility her humble-selfe doth throw. These lead Thee to his Arms, and to his Side Where Love hath cut an open-Passage wide. Come then: and (if thou sorrow for thy Sin) he'll open that Bloody-Gate, and let thee In, O happy Me! that (freed from all Annoys) May'st Enter thus, into thy Master's joys. There, in that Rock, build safe (my Soul! my Dove!) Build there; and dwell; and never-more Remove. FINIS. A MEDITATION FOR HOLY-THURSDAY; On a PART of the GOSPEL for that DAY. By WILLIAM AUSTEN, of Lincolns-inn, Esquire. LONDON, Printed for I L. and Ralph Mab. 1635. A MEDITATION FOR HOLY-THURSDAY; On a PART of the GOSPEL for that DAY. john 16. verse 28. I am come out from the Father, and came into the world: again I leave the world, and go to the Father. Let the words of my mouth, and the Meditations of my heart, be always acceptable in thy sight, o Lord, my strength, and my Redeemer. Our Lord and Saviour jesus Christ, knowing the nature of our sinful Flesh, how prone it is to do all evil, and how unapt to do (nay; but to remember, or think of) any good thing, (of his great Mercy, and Compassion) did first, by his Servant (Moses) (for our Memory and Ease) contract the whole Volume of the Law, into button Commands; which, were all contained in two Leaves. And after (to make his yoke more easy; and his burden, sweet) He himself epitomised those ten, into two [Love God; Love thy Neighbour]: and so left but one-Law for each-Table. Which, his Servant (Saint Paul) did (after) shutup together, in one Word (Love:) which is (indeed) like the Law of God. For, when all things, (yea, Heaven and Earth) shall pass, this little Syllable (Love) shall never perish or decay. He, that did this (to show us, that the whole Law and the Prophets, were nothing, but Love) did (when we had cast-off his sweet-yoke, and broke his-Bonds in sunder) come out from the Father, and came into the World with [Lex Dei in Cord ejus] this Law of Love in his heart, and suffered it to be pierced, that (through his Side) we might drink thereof, and (in the Sacrament of his Blood) regain this virtue; and be not only (thereby) reconciled, but renewed, and enabled to the obedience of this Commandment; which, he hath made his Cognizance, saying: By this all men shall know, that ye are my Disciples. And he (the author, and finisher of our faith) seeing we were not able to perform, what we should do for God (though, never so oft epitomised) knew also how unapt we would be to remember, what God had done for us: And therefore, as he had (before) contracted the Precepts of his Father (the Law:) So (here) being ready to depart, he Contracts the Story of his own life (the Gospel) for the remembrance of his Disciples, Saying: I am come out from the Father, and came into the world: again, I leave the world, and go to the Father. He went out from the Father, when he was Incarnate. He came into the world, at his Nativity; (where, how painfully he had lived, they could witness.) Again, he left the World, when he was Crucified: And, he went to the Father, (this Day) when he Ascended. This, is a Brief of his Life, and Death: and this Epitome of his had the errand, it came on. For, it was so well conceived, and understood by the Disciples, and brought all, so plainly, to their remembrance: that, whereas (at other times) he was wont to say, haec locutus sum per Parabolas; and they, were wont to say, Nescimus quid loquatur; they (now) immediately, on these words, tell him: Ecce, jam manifestè loqueris, & parabolam, ne unam quidem, dicis. And, I beseech him, that it may be no parable to me: But, that I may so understand, and remember, his Coming out from the Father, for Love of me; that in Love to him, I may seek to leave the world, and follow him to the Father. As I look on these two lines of the Text, methinks, there seem to lie in them two passions (viz. joy and Grief;) as, in him, there are two natures, (God and Man.) And, as our natural Day is divided into Light and Darkness; so, is the Text of this Day divided into joy, and Sadness. In the first part [I came out from the Father, and came into the World] is the joy of his Coming. In the Second, [Again I leave the world, and go to the Father] is the Grief of his Departing. Which latter part of the Text, is the Subject of this Days Meditation. And therefore, though the rest stand in the way; yet, this we will dwell on. He went out from his Father.] We read of Wrath gone out from God (in the Book of Numbers) to vex and destroy the people: But (here) Numb. 16. 46. is Virtue gone out from God, that shall be joy and Salvation (Omni populo) to all people. He came out from his Father into the world] there's our joy: that he would come out; to us, that were his father's Enemies. Into the world; that was Enemy to us; that he might reconcile us to his father; and subdue the World to us. This news, is of the Day; and, full of joy.. But, when he died, he left the world: and, when he ascended, he went to his father: (here) our Sun Sets; and (here) comes in the night of our Sorrow. The World, that was unworthy of him, drove him from her; (like the foolish Gergesites) esteeming swine and dirt, before him. Yea; She cast him out, she killed, she Crucified the Lord of Life. But, he Matth. ●…8. 34. left it; ascended; and went to his father. So, the Bridegroom was taken from us, that we might fast. Here, we have cause of Mourning. And in this last (indeed) [Vado ad patrem] in his Ascension, seems to rest all the cause of Sadness. For, though his leaving the World (at the Passion) were like a little Salt in sweet meats: yet, his sudden rising, within three days, gave recompense. But, in this (his Ascension) his Absence (bodily) is long; and his Coming again, unknown to us; and therefore, our Expectation, tedious; and his delay makes us often cry; Domine praestolamur. And not only we; but, even the Saints, and Martyrs in heaven, cry; Lord how long! how long! In all the rest, there was joy.. For, Ecce Virgo Concipiet, was good News, in Esays time; (that he should come out from the father:) But, when it came to Ecce Evangelizo vobis, hâc nocte, etc. that he was come into the world, it was gaudium magnum. And, though (in the Passion) when Ecce homo, was sealed in the Sepulchre, with Ecce ubi posuerunt eum, (when he had left the world) Sorrow lasted for a Night; yet [Ecce praecedit vos in Galilaeam] at the Resurrection, made the Disciples run, for joy, in the Morning. So all, is joy again; till this Sad-seeming-Tydings come, Vado ad patrem. While (after the Resurrection) he would eat with them (like a Bridegroom:) walk with them, (like a Shepherd;) and, show them the Scriptures (like a Light) they werefull of joy, and wonder: But, when the Bridegroom, is gone; the Shepherd, taken away; and the Light, removed; what can remain, but Sorrow? danger? and Darkness? this Long departure, brings a long Grief, with it. Lord! when thou hadst lived so painfully, and died so bitterly, wouldst thou (after thy glorious Resurrection, and Triumph over Death and Hell) when thou wert impassable, and hadst loosed the Sorrows of Death, departed from them, for whom thou hadst passed all these Sorrows? Didst thou come out from the father, and becamest accursed to the death, (even the death of the Cross) for our sakes, and wilt thou (now) after all, go to him again, and leave us? well mightst thou say tothy Disciples, Tristitia implevit Corda vestra; for, they had need of thy, Nonturbetur cor vestrum, when thou tellest them, thou goest to thy father: and, that whither thou goest, they cannot come. We may well ask (with Peter,) Lord whither goest thou? and answer ourselves (with ignorant, diffident Thomas) we know not, whither thou goest, if thou goest whither they cannot follow, that have left all, to follow thee. All the Comfort that is given (in this case) is but that which Saint Peter had, [non jam] Not yet: in fine autem; but, in the end (as Tremelius translates) thou shalt come after me. But our End, is uncertain; and so, the Comfort, less comfortable. It is most sure, That the Disciples, as they were always unapt to understand or believe Christ, before the Spirit inspired them: So were they incapable of Comfort for his Departure, before the Comforter itself came upon them: (notwithstanding Christ's long Sermon in the 14. 15. and 16. of St. john, to that purpose.) And yet, for all this, it is said, (in the last of Saint Luke's Gospel) That after the Ascension, They returned to jerusalem which great joy.. How could the News of his Departure cause such Sorrow? and yet, when it came to pass, indeed, and they saw it with their eyes, how could it produce such joy? It may be answered, that the Holy Ghost had not opened their Apprehension to conceive a-right of things, when they first heard of his departure; But (after) having received a greater measure, by his breathing on them, (before his Ascension,) they saw (as all men (else) may) that not only the Coming of Christ out from the father, and his coming into the World (which all acknowledge:) but, even his leaving the World; and his going again unto the father, is full of Comfort. So that, neither his life, death, Resurrection, nor Ascension, but is to us a cause of great joy, (as after shall appear.) And we have (now,) nothing at all left us to Sorrow for; but, our Sins. And those stains (through his Blood) do now stick on us, so slightly; that a few tears will wash them quite away; and with their small dew, ripen us to a most joyful, and timely Harvest. Qui seminant in Lachrimis, in exultatione metent. So that now, not only from his Sufferings; but, even from our own griefs and tears also, comes joy, through him, and his Victory. Nay; for this his Departure, he himself would have us to be glad: If ye Loved me (saith he) you would rejoice; For I go to my Father. joh. 14. 23. To proceed (then) with the joy of his Departure: (the argument of this Day.) We must first satisfy ourselves, how the departure of One we love so well, can be joy unto us, before we view the Act itself; or else we shall receive small comfort, or Instruction by it. For, we may wonder, how his leaving the World, (wherein we live) to go to him, (whose face, we cannot see, and live) can be (to us) or joy, or Comfort. Since we well know, we are bought already, by his death; and justified also, by his Resurrection: and, (in that) assured, of our own. What needed then (say we) the Ascension? he might have now stayed with us, after all, for our Comfort. All his other Actions, are desiderabilia; but this parting, is an other death. At this, our affections cry out (with the Pilgrims of Emmaus) Mane, nobiscum, Domine. We have most need of thee (now) [Thou light of the Gentiles;] Quoniam advesperascit: for, now the dark evening of the world's short day draws on. Why then, wilt thou leave us? Or how can thy departure be good for us? We have often heard that these words, [Quare? Quomodo?] (Why? and How?) are dangerous in Divinity. It is true; when they Question such things, as the Holyghost is silent in; and are moved by Curiosity: But, where he hath given us reasons, it is a sin to stay in doubt, and not inquire. And, it was the Commendation of the Men of Beraea; (in the Acts) that they searched the Scriptures, to resolve them. Is, qui nil dubitat, nil capit inde boni: (a Schoolboys proverb; but true.) Wisdom Acts 17. 11. is got, (and, not otherwise got, but) by enquiring. And God, (favouring our Inquisitive Nature) hath often permitted doubts in us; that, we might be (after the better confirmed. As he suffered his Disciples to doubt a while of his Resurrection; that (being satisfied, by their diligent Search, and his opening himself unto them) they might never doubt thereof again. Let us (then) confidently inquire. Why Christ would ascend, and leave us. And (Secondly,) How it can be good for us? We shall find answers, for them both; in the Scriptures. Two reasons are given, for the Quare: Why he should ascend. Quare. The first, in Respect of him. [Quem oportet Coelos] him the heavens 1. Acts 3. 21. joh. 16. 7. 2. ought to contain, till all things be restored. The Second, in respect of us; [Expedit vobis.] It is expedient for you, that I go to the father. So, for him; there is an Oportet; and for us; there is an Expedit. These are downright answers, to the Quare: and make an end of that Question. But the Quomodo, takes hold of both these again, ([O pertet.] Sed quomodo oportet? [Expedit.] Sed quomodo expedit nobis?) and requires Quomo●…. a reason for both these Reasons. For Christ. it was convenient in respect; 1. Of his glorified be die. Quomodo oportet? How it is Convenient for him, will appear, by diverse reasons. Quomodo expedit nobis, shall come after. 1. First, It was fit for him, to Ascend, in respect of his Body, which was (after his Resurrection) a glorious, heavenly, and impassable Body: and did (in a manner) of itself, desire to rise, and ascend. In which respect, his Ascension was no-great-miracle: but rather, his remaining 40. days on the Earth, (after his Resurrection) was a miracle. Since it is most proper, and (as I may say) natural, for a Glorified Body (altogether moved by a glorified Soul) to ascend, rather than rest or stay (here) below: And therefore fit, he should ascend; in respect of the glorified condition of his Body. 2. Secondly, It was fit; in respect of the Congruity of the place. 2. Of the Place. For this World is a place of generation, and Corruption: and therefore it was not fit, that his glorified Body (which must never see Corruption, as David says) should remain here: but, go into heaven where there is no Corruption, or Alteration by vicissitudes. Whither he ascended; Psal. 16. not, to have more glory accrue unto his Body (for, he was the same, in heaven and earth:) but, in respect of the Place; as fittest to contain him, till all things be restored. 3. Thirdly, to show the power of his Deity. For, as he had lain about 3. Of his Deity. 40. hours in the Earth; to show the truth of his Mortality: and (after) remained. 40. days, on the Earth, to show the certainty of his Resurrection: So now, (after 40. days) he would ascend (visible,) to heaven: to show the verity of his Godhead. Whither he would go, not sooner: jest Men should still doubt of his Resurrection, (if they had not seen him long and often:) Neither would he stay longer; lest they should suppose him raised, but for a time; and as a mortal Man, to die again. 4. Fourthly; It was fit, he ascended, in respect of his Merit. His Humility, (the propter quod of his glory). With an humiliatus, comes 4. Of his Merit. an Exaltavit. He hath exalted; whom? the humble, and meek. And for this cause, God hath also highly-exalted him. He descended into hell, (says our Creed). And, he that descended, is the same that ascended, far above all heavens (says Saint Paul). Ought not Christ to suffer Eph. 4. 10. Luke 24. 26. (says he himself) and enter into his glory? As if he would say: he must (first) bumble himself, and descend; to merit by suffering: and (after) ascend to glory, as the reward of his suffering. So he ascended, in respect of his Merit. These four Respects (First, of his Body. Secondly, the Place. Thirdly, his Deity. Fourthly, his Merit) may be the reasons, for the Quomodo oportet: the fitness of the Ascension, for his part. Now, the Quomodo expedit Nobis, will appear by as many reasons also. For, howsoever we suppose, that all was finished for us, at the Resurrection; death had no more power over him: (And so, not over us, neither; being justified by his Resurrection): yet, we shall find, that this his Ascension, was a cause of our Salvation too. And then, I hope, it will be confessed, that Expedit Nobis. It was a cause of our Salvation. First, in respect of Christ's Actions; four ways. Secondly, in respect of our Actions, four ways also. 1. In respect of Christ's part, first. Ascendens Deus in Altum, Captivam 1. duxit Captivitatem. Ascending (as God) on high, he hath led Captivity Captive, and (in Triumph) subdued our Enemies; and hath made our Conflict, and Victory easy, that we may say: O death! where is thy sting? O Hell! where is thy victory? That we, being delivered, out of the hands of our Enemies, and out of the hands of them that hate us, might serve Him without fear, in holiness and righteousness all the days of our life: and so, come to Eternal life, gained for us, by this his victorious Ascension: thus facilitating and causing our Salvation. 2. Secondly, In that (He being our head; and we, his members:) if 2. he ascend, we must needs follow. For, where the head is, there the members will be. And He professes it: I go to prepare a place for you, that where I am, there may ye be also. To prepare a place? True. For, there was never place for humane flesh in Heaven, before he carried it thither. And, the Seating it at the right hand of God, is a cause that we shall ascend thither also: and so, a cause of our Salvation. 3. Thirdly, As the High Priest did enter into the Sanctum Sanctorum 3. Heb. 9 23, 24. (once a year) for the People: So did He, ascend, and enter into the heavens once for all, to make an Atonement for us. And, even the very presenting of his humane nature in the heavens, is (of itself) an Intercession for us. That, since God hath so exalted the humane nature in Christ, he will have mercy on them, for whose sake Christ took that Nature. And so, his Ascension is a cause of our Salvation. 4. Fourthly, That being set, on his high Throne in heaven, he might 4. send down, from thence, his Blessings and good Gifts upon us. For, every good giving and perfect gift is from above, and cometh down jam. 1. 17. (saith Saint james). To this end, he is gone up (saith Saint Paul): he is ascended far above all heavens, that he might fill all things. Of Eph. 4. 10. whose fullness, we all receive. This, is confirmed by David: Ascendens joh. 1. 16. in Altum, dedit dona hominibus. And therefore, as he hath made this Ascension a day of Giving; the Church hath made it a time of ask. For, this, is our Rogation week. So, for these four Reasons (First, his weakening our Enemies. Secondly, His Preparing a Place. Thirdly, His Presenting our flesh. Fourthly, His sending down Gifts) his Ascension, (in respect of his Actions,) is a cause of our Salvation. Now, (in respect of us, and our Actions) It causeth our Salvation, these four ways also. 1. First, It caused the holy Ghost to be sent unto us, and into us: 1. who kindles all virtue in us; and makes us, not only willing, but able to all good works. So he himself said: Except I departed, the Comforter will not come unto you. Neither (indeed) could the Spirit be so fully received, so long as they did persist to know Christ according to the flesh. And therefore Saint Paul says: Though we have known Christ according 2 Cor. 5. 16. to the flesh, yet henceforth know we him so no more. So, it causeth our Salvation, in respect of giving way to the sending of his Spirit; which works in us all virtues, that make us holy and acceptable in his sight. 2. Secondly, His Ascension confirms and approoves our Faith, 2. bred in us by his Spirit; which could not be so strong if Christ were only bodily present. Nay, it could scarce be, at all. For, faith (saith the Apostle) is of things not seen: and it makes this virtue more commendable in us, and more acceptable to him. For, he said to Thomas: Heb. 11. 1. because thou hast seen, thou believest: but (Beati) Blessed are they which have not seen, and yet believe. 3. Thirdly, it cheers and fixes our hope: in that, we have a part of 3. our flesh in heaven already: and it mixeth it, with a filial fear; which, keeps Hope alive. For, now we reverence him absent, as a God; and have confidence in him: whom (if he were present on earth, according to the flesh) we might (peradventure) but respect, and honour him, as a Man. And lastly: It inflames our Charity. For, love to absent things, and 4. what we want, is ever greatest. It draws our minds and affections, after him, to heaven; from being settled here on earth. He said; If he were lifted up; he would draw all men unto him; (when he intended only, john 12. 32. his Exaltation on the Cross): But now, he is exalted above all heavens, how much more shall he draw all Men after him? The sweet smell, of his precepts, and examples, is able to do it; Curremus Domine, in odour unguentorum tuorum. Let this Chain of Charity, this Bond of Love, draw us all after him, till we be knit into that endless knot of Unity with him, which all ages shall never see dissolved. So these four ways in respect of Our Actions, and what it breeds in us, his Ascension causeth our Salvation: (First, by enabling our works by the holy Ghost. Secondly, by increasing faith. Thirdly, by fixing Hope: and lastly, by Inflaming Charity:) which are, our chief virtues, to Salvation. Now, we see why our Saviour Christ would leave the world, and go to his Father. For these causes, well might he say to his Disciples, If you love me (yea; or yourselves) you would rejoice; For, I, (quem oportet Coelos) I go to my Father. And, well might the Disciples return to jerusalem with great joy, for [expedit vobis] It was expedient for Them; as well, as fit, for Him, for all these reasons. So we may well say; That, not only his coming out from the Father into the world; but even his departure and going again to the Father, was full of joy.. And, now we have seen, why he would ascend; how it was fit for him; and how it was good for us: Let us consider the Story of the Ascension itself. And there will also arise some Instruction. For, No man hath ascended into heaven; but he, that descended. john 3. 13. Therefore he, that would ascend, must take hold of him that descended; and learn, by his Ascension (first) in Mind, and (after) in Body, to ascend after him. That he is ascended into heaven, no Christian will make question. For, we have the testimony (in writing) of those, that saw it, with their eyes: and, that he is there yet; Saint Stephen, and Saint Paul Act. 7. 56. and 9 17. (both,) witness, who did severally see him there, long after his Ascension. Let us therefore consider the Act itself; and (this Day) consider it. For as the Prophet said: Hodiè, si vocem: To Day, if you will hear his voice, harden not your hearts: So we may say, Hodiè si exemplum; to day if you will see his Example, shut not your eyes. For, it is before you. Vado ad patrem; is the present Tense: and therefore, this present Day, to be observed: It intends an Act, now doing. Veni in Mundum is the praeter tense, we may all say it, (sighing, with him) It is too true, that we are already come into the world; that's, past: but Vado, will be every day adoing, till we come to Sedet à dextris. Therefore (this Day) while the Church hath set the Ascension before us, let us observe it that we may Imitate him, all the days of our lives. The manner is thus described by Saint Luke in the last of his Gospel and first of the Acts. First: He led them forth of the City. Secondly, into Bethanie. Thirdly, He lifted up his hands, and blessed them. Fourthly, He ascended. Fifthly, as he blessed. Sixthly, Visibly. Seventhly, They gazed after him. Eighthly, A cloud took him out of their sight. Ninthly, He sat down at the right hand of God. We observe (briefly) all these. 1. Eduxit è Civitate. Non habemus hîc manendi Civitatem, sed expectamus. 1. We look for one everlasting in the heavens. Here we begin our progress up-wards. He leads us (è Civitate) ex Peccato, where our Souls have Built too-long. [Elongavit nimis Animamea] Woe is me, that I have dwelled so long in the Tents of Kedar. 2. Secondly; From hence, He brings us in Bethaniam, (by interpretation) 2. the House of Obedience. Factus Obediens, was the path he trod: and that's, our way to heaven; as it was, his. 3. Thirdly, when he hath us there, once; He blesseth us, [elevatis 3. Luke 24. 50. manibus]: he lifts up his hands (so says Saint Luke): he openeth his hands, and filleth with his blessing every living thing (says the Psalm). Hence, hath the Church, the Ceremony of blessing, with lift-up, and spread hands. And hence have we example, to bless the Poor under us, with our hands lift-up, to embrace them; and opened, to pour large comfort on them. We are borne the Children of wrath, with our hands griped-close together; and if we will not open them all our life time; yet death will, when we departed. Let us (then) voluntarily open them (our selves) to empty them on the Poor; that so, departing (as he did) emptie-handed from the world, he may fill them with Immortality. And, if we grow weary (at any time) with lifting them up to this purpose, (like * Exod. 17. Moses, who was heavy handed): yet, let Aaron and Hur (some others) by their precepts or examples, lift them up again. And, if we still faint, let us put this Corner stone under us; let us lean on him; and he will liftus up as high, as heaven: and the spiritual Amalekites, shall never prevail. 4. Fourthly, He ascended. The Evangelists use two words to describe 4. it. Assumptus est, & Ascendit. (He was taken up: and he ascended): This is, just as he came: [Missus est, & venit]. In these four words, is our whole Text. It is an epitome, of this Epitome. ¹ Missus est: He came out from the Father: & ² Venit, and came into the world. Again, ³ Assumptus est: He left the World. Et 4 ascendit; and went to the Father. Assumptus est, by the Power of the Father: but, ascendit, propriâ virtute. So that, when we read [Elevatus est] He was lifted up (in the Acts) or ferebatur (in Saint Luke's Gospel): if we conceive the presence of Angels, we must understand, he had their attendance; not their help. Their service; not, their aid. Their obedience; not, their supportance, in his Ascension. He goes (then) of himself: but yet, not until the Father takes him. So we, must still endeavour to go; but, it must be, when it please the Father; by ordinary means: when he sees fit we should die, or depart: and, according to our Calling. And though some Men (extraordinarily) by the Spirit are (translati), taken away: (like Enoch:) or (Subvecti) borne away, (like Elijah) Gen. 5. 2 Reg. 2. 11. 2 Cor. 12. or (Rapti) ravished, (like Saint Paul): yet, we must look for no such Miracles: but, follow our example; and, as Christus ascendit, & assumptus est: So we, [first ascendere,] must first be going ourselves; We must have (Sursum Corda), a desire within, to get up, and come as near God, as we can, in pious Meditations, and good works. And then (after) we must look for our (assumptus est), when God himself shall please, to take and seat us, at his right hand. 5. Fiftly: As he blessed, he ascended or departed from them. He went away blessing Them, that had slain him. So, bless them that 5 curse you; Pray for them, that persecute you. here, is your example. To depart (blessing) is a blessed departure. He went in actione Benedictionis: so must we, in actione Benedictionis; or, in actionibus Benedictis. For every work, whereby we bless others, is a blessed work: and, not only one step higher to our Bliss; but, a testimony to others, that we are still going. So he ascended, blessing: and so, blessing we shall ascend after him. 6. Sixtly: He ascended visibly: [videntibus illis]. It may be 6. asked, why the Ascension was seen of Men; and not, the Resurrection? To which may be said: That the terminus à quo, and the terminus ad quem (in the Resurrection) did pass the apprehension of Man's eyes, and transcend his Capacity. For, they could not see with eyes (the Terminus à quo) how, from the Hell, his Soul returned; and, from the grave, raised his body, through the sealed Sepulchre. Neither could they receive (as an object) the Terminus ad quem. For, how could they see with their eyes, how his body came to be immortal? or, how it came to be a glorified body? But, in the Ascension, though the Terminus ad quem, (the glory of the Father, and the right hand of God, whither he ascended) was not visible to mortal Sense; yet, (the Terminus à quo) the Mount and earth, from whence He rose, and the manner how, was visible. And therefore, they saw the Ascension, (respectu Termini à quo; non, ad quem.) For, a Cloud, did bar, that. Neither was it so requisite, That the act of the Resurrection should be seen of Men: Since, not only the testimony of the Women; but also, their own eyes, (that saw him many times (after), eating with them); and their hands (that felt him) were testimonies, and evidences sufficient, to prove him risen: But their witness to the act of the Ascension was more needful; and it, more requisite to be seen, lest Men, that saw him, after his Resurrection, should suppose, he might still be here, and remain (some where) Invisible or hidden on the earth: and so, have retained some meaner, and terrene conceits of him, than now they do: since he was visibly seen, to depart, and ascend, from hence, into heaven. He ascended visibly; as they beheld. He made no such haste, but that they might see him going. He went not up in a flash of zeal, (as some of our Brethren would, to make us wonder, how they came there). And, though it be said, that the motions of glorified bodies be (in instanti) too quick for sight; yet, they follow voluntatem Domini: and here it was Christ's will, and mind so to go. For else, they could not have apprehended, or seen (with their Eyes,) the manner of his Ascension. He is still our example; and, what is written, is written for our Instruction. Let us (then) not will, or strive to ascend to Honour or high places, too-suddenly, by secret, and undiscernible means: Nor, seek to steal to heaven itself through a Cloister; lest it be said to us, (as in the Gospel): Friend; how cam'st thou in hither? But rather, though the whole world look on, (videntibus illis) let our way up, be like his. Let us go blessing, and orderly, and that visibly; that all Men may see, we go in God's name. 7. Seventhly, They gazed after him. They looked after him, to see 7. how he ascended. And, by looking on them, we may here (again) see, how we may ascend. They followed him up to heaven (as far, as they could, for the Cloud) with their Eyes: and (after they could see him no more) they followed him into heaven, beyond the Cloud, with their Faith. So we, may follow God, from this Earth up to the heavens, with the natural eyes of our Reason (per scalas rerum creatarum) so far as we can see him in his works: But, when the Cloud of our Ignorance, or the Shadow of his secret places, comes between, we must then follow him with our faith. Thus we may use the world and earthly Creatures, as our Mount, or footstool to ascend by: but, we must cast them off, before we come there. And, though we leave the impression of our feet behind us, for others to follow our Example: yet, we must take heed, that it leave no impression in us, to hinder our Ascension. For Christ himself had made a consummatum est, to the world, before he entered There. 8. Eighthly, a Cloud took him out of their sight. We have followed 8. him, in view, all this while; but (here) he is taken from us; what became of him after, we must only see, by faith. Beyond this Cloud, our eyes see nothing. But, what we may see in the Cloud, let us take notice of. First, we must know that it was no help to his Ascension, (as the fiery Chariot was to Elijah). He was only flesh and blood; and the best 2 Kings 2. 11. flesh and blood, had need of a Supporter, before it come thither. And yet (I believe) he never went above all heavens, neither; as Christ did. But, this Cloud was for the same use, that he had used them (oft) before. As, in his Transfiguration; to shadow his Majesty: and, on the Tabernacle, to express his Glory. This (here) was to both these uses: Matth. 17. Exod. 33. 9, 10. So that, it was not only a Bar to their Curiosity of further search, and gazing, (in hiding and shadowing of Him); but also a witness of his Ascension; declaring it to his glory. So, we see, he had a Cloud for a witness: And such a Cloud for a witness, or rather, such Clouds of witnesses (as the Apostle calls them) shall every visible Ascender Heb. 12. 1. have on earth, encompassing him from Men: and though the Glory, and Majesty, from the Father, (which we shall receive in heaven) be hidden from their eyes; yet, shall they manifest (by their testimony after us) our blessed deeds on earth, to our glory. And the shining of our glory, herein, is God's glory. For, our ascension to goodness, and men's witness of our goodness, is his glory. Let your light so shine before men, that they may see your good works, and glorify your Father which is Matth. 5. 16. in heaven. 9 Thus far, (unto the Cloud) the Disciples saw: But (ninthly) what it is, to sit at the right hand of God, as they could not (then) see; 9 so can it not (now) enter into the heart of Man, to conceive, so long as we remain (here) under the Cloud. But, when we shall ascend unto him, and sit down (there) in Rest, and cease from our labours (as he doth); than we shall know, what it is, by the reward of our good works, which will follow us. Oh! Who (then) shall give me the wings of a Dove, that I may fly, and find rest for my Soul? Then, shall I see him, whom mine eyes long for, and be satisfied with the pleasures of his house. The wings of the Morning will not serve to fly from Him; Nor can the wings of an Eagle, soar unto Him. The wings, that reach Him, must be Meditation, and Prayer. Meditation will show thee, what thou wantest, to ascend with: and Prayer, will obtain it. These are the wings: but these must be, of a Dove; one, that is a clean Bird, (Mundus in cord:) one of an upright heart. (Beati mundo cord; ipsi videbunt Deum.) That's, the way indeed, to ascend, and see him, where he sits. Cleanse the mind from evil: cast-off the weight of Sin, and the Soul will rise of itself. And, where the Soul is ascended, let us not fear the Body. For, we are bone of his bone, and flesh of his flesh; and (being a part of his Body) they must deny Christ Eph. 5. 30. himself to be in heaven, that will deny our coming thither. Let us (then) endeavour to go after Him. Nor, let the length of the way deter us. Let us not say, Who shall go down into the deep? Nor, who shall go up into heaven? for the Word (the Son of God) is near us, and in our heart. When we cannot ascend to heaven; heaven Deut. 30. 12. 14. will bow-downe to us. So that, we shall have but four steps into it, from the depth and Centre of that dark Abyss of our Heart; and they are; Ad Cor, In Cord, De Cord, and Super Cor. The first is, Ad Cor; when we lay to heart that he is Dominus; and 1. so fear him. The second; In Cord: When we consider, he is Consiliarius, 2. and so follow him. The third; De Cord: when we consider 3. he is Sponsus, and so desire him. The fourth; super Cor: when we go 4. up, ad Deum: and so, face to face behold him. These, are our degrees to heaven; and these hath he made smooth for us, by his Ascension. Considering (then) the benefits, we have by his Ascension, we have great cause to rejoice, that he hath left the world, and is gone to the Father, (Quem oportet Coelos) whom the heavens ought to contain, till all things be restored. But, if that be so; how can this be true? Behold I am with you (always) (omnibus diebus) to the end of the world. Matth. 28. It is most true, also. For, though he be absent in the flesh; yet, is he present in the Spirit, and conversant with us (omnibus diebus) in his Sacraments, which daily present him, lively unto us. And, as he (sitting in heaven) is present with us on earth, by his Spirit: So, we (on earth) are present with him, in heaven, by our Prayers, and our Obedience to his william. For, though we walk (here) in the Flesh; yet, Conversatio nostra est in Coelis (saith Saint Paul). Phil. 3. Nay; it is true, ad verbum. He is with us (really) in the flesh, unto the end of the world; as well, as in the Spirit, (though we see him not). For, ever since he was incarnate in our flesh he hath been Emmanuel, (God with us): and hath so, still-remained, and will remain so (still) for ever. For as our flesh is (still) present with him: So is he, with it: and so, with us; and will never forsake it (at any time). And thus, behold he is with us, ever. And, he hath the same compassion on us, and our necessities; which he knows (by our flesh); and answers all our Petitions, as graciously, by his Spirit; as if he were (here) still before our eyes. So, we feel him, in us: the Father, sees us, in him; and he sees us, in himself: and thus (Omnibus diebus) He is (ever) with us; and we, with him unto the end of the world. This may (then) well be Constitutus dies solemnis, a day of joy, to all Generations: Both, in respect of Christ (our Lord) and of us (his People). First, because God hath raised him, and loosed the sorrows of death, and hath exalted him by the right hand of God, to the right hand of God; whither, this was the first day of his Ascension in the flesh (for, as he is God, he neither descends, nor ascends). This was the first day of his sitting in joy, and glory, to rest from his labours, that his works (We, the works of his hands; for whom, he had wrought all this) might follow him: And Secondly; We may observe it, in respect of ourselves. Because, this is the first day of our right to heaven; (being the first day, our Nature entered there: Whence, we have both a privilege, and assurance to follow). This day, the hand-writing of our Condemnation was blotted out: the sentence of our Corruption was changed: and our Nature (to which it was said, in the beginning; Earth thou art, and to earth thou shalt return) is (this Day) gone up into heaven with God, into immarcessible glory. This day (then) let us praise him, for this Day: that, (when our days are (here) ended) we may praise him again, in that day, that shall never end, in the kingdom of his Father. Whence, he will not send; but come himself (in that day) to receive us: and, so come, as he went. We have the testimony of two Men in white, (two Angels of Truth) for it. This jesus which is taken from you into heaven, shall so come, as you Acts 1. 11. have seen him going into heaven. Nay; we have his own word, for our Assurance, (and He, is Truth itself. (For, he said (in Saint john's Gospel) Though I go to prepare a place for you, I will come again to receive you unto myself, that where I am, there may ye be also: Amen john 14. 3. Lord jesus, Come quickly: So be it, Amen, amen, amen. FINIS. IN DIE PENTECOSTES: SHORT OBSERVATIONS ON THE FOUR FIRST VERSES OF THE SECOND CHAPTER OF THE ACTS OF THE APOSTLES. By WILLIAM AUSTEN, of Lincolns-inn, Esquire. LONDON, Printed for I L. and Ralph Mab. 1635. IN DIE PENTECOSTES. Short Observations On the four first verses of the second Chapter of the Acts of the Apostles. Verse 1. And when the day of Pentecost was come, They were all, with one accord, in one place. Verse 2. And suddenly there came a Sound from heaven as of a rushing and mighty wind; And it filled all the House, where they sat. Verse 3. And, there appeared unto them cloven tongues, like fire; and sat upon each of them. Verse 4. And they were all filled with the holy Ghost, and began to speak with other Tongues, as the Spirit gave them utterance. Let the words of my mouth, and the Meditations of my heart, be always acceptable in thy sight, o Lord, my strength, and my Redeemer. ON this day our Saviour (JESUS CHRIST) fully performed the promise, which he made (john 14. 16.) to his Disciples and Apostles, by sending unto them, such a Gift, as living flesh was never capable of a greater. For, on this Day, came (visibly) upon them the Holy Ghost, (the third person, in the blessed Trinity): who, with the Father and the Son, is worshipped and glorified. Let us observe. 1. When it came. 2. How, it found them, to whom it came. 3. From whence it came. 4. In what manner it came. 5. How it appeared. 6. How they were possessed of it. 7. And lastly: What effects it wrought. WHEN the day of Pentecost was come, &c:] And this was, the first day of the week (to omit all rabbinical and Cabalistical 1. The Time. Questions and Controversies concerning the reckoning of weeks and days) it was fifty days after the Resurrection, and ten days after the Ascension. Our Dies Dominicus; with which name the Church hath honoured it, since Christ himself honoured it, with his Resurrection; (Appearing diverse times:) And (lastly) sending this Gift upon it. The Church hath ever since, met on it: Not doubting, but when they are so assembled, there shall be still (as then) some increase of spiritual gifts sent down, though not in so visible a manner, and plenteous measure. Their practice and example in all ages, without interruption, warrants us to make it our meeting for publike-Prayers, and a day of Abstinence from servile labour, (which if we neglect, we are in danger of a Council). But since it is no command from Christ, nor his Apostles, Heb. 4. 9 2. Confil. Matisc. can. 3. Confil. Magn. can. 37. 3. Aurelianenss. can. 21. pro uni. we are not (jewishly) to observe it, as they did their Sabbath (by the exposition of a Council): nor, with more strictness, than the Church or Magistrate (for, Christian conveniency) hath commanded: Neither, ought we to translate the jewish Sabbath, to this. For, that was abrogated, and vanished, at Christ's Resurrection: So that (now) every day is to the Christian, a Sabbath perpetual, to cease and rest from his own works, (the works of sin); that God, may (by his Spirit) work Zanch. de lege in Compend. doctr. christiana. in him; till we enjoy an everlasting Sabbath, eternally in the heavens. Wherefore, (in respect of the too-ceremoniall keeping of Days) St. Paul said, Let no man condemn you, in meat, or drink, or in respect of Col. 2. 16, 17. an holy day; or of the new Moon, or of the Sabbath; which are, but a shadow of things to come, but the body is of Christ. The Magistrate may therefore limit superstitious strictness upon that day, without being condemned for his labour, though it were the Sabbath. For, the servant must be refreshed, as well, as the Master have his rest, on Refrigeretur. Exod. 23. & Zanch loco praed. those days. This day, (here, in the Text) was not the Sabbath, but a Festival Day, (even, among the jews) though, for an other cause. And as the jews kept many Feasts, that were commanded them, in remembrance of many temporal Blessings given them from God: So the Church of Christ hath a custom, authentically derived from the Apostles times, to keep many Feasts (much about the same times with the jews) in Commemoration of many Spiritual Blessings, (at those times) sent unto us. Which Custom is a sufficient warrant for us, so to do. And this Feast (here) is kept by the Church, the last of all others in the year (reckoning from Advent) that we keep in Commemoration of Gods working our Salvation. For, this Coming of the holy Spirit, was the last act, done visibly on the earth, by any the persons of the holy Trinity, that the Scripture tells us of. For, other feasts; We meet at Christmas to praise God the Father; for sending his Son, to fulfil the Law for us. We meet at Easter, to praise God the Son; for dying for our Breach of the Law, and for rising, for our justification. But, we meet this day, to praise God the holy Ghost; for entering our hearts, enabling us to keep the Law, in all good works for our Sanctification. And this, is the last feast we keep Festival; Only the Sunday after (as best befits us, after all our mirth) we meet, to thank the Trinity in Unity, for this their joynt-worke of our Creation, Redemption, Sanctification, and assured hope of Glorification: but, it is no Feast. We keep no more Feasts; till we shall come, to the Bridegroom's feast: when the Church shall be united to her Spouse, at the Resurrection. And certainly, this Day, which the Church hath chosen to keep her Assemblies (for Praises, Refresh, and Feasts on) is much more agreeable, unto the Action of jubilee and Rejoicing; then that Sabbath of the jews, (if Planetary observation be true). For Saturn (principally predominating, on Saturday) disposed men's minds and bodies to a dull heaviness, and an unaptness to any thing, but rest; and makes a day fittest of the seven, for their Sabbath; as they kept it: But, since the Sun of righteousness hath rose from the Saturne-like and dull Earth on our Sunday; we keep our Assemblies, for his praises, then; when Sol (a Planet of most cheerful Influence) disposing the Body and Spirit to all Alacrity, doth reign. And well may this Planet (of all other) assign to us our Times for Assemblies: since God, (who doth all things in time and season, himself) at the beginning, made it, (above all others), to be a sign for Times, and Seasons, and Gen. 1. 14. Days. We see here; That, since there was Time, He (that was before all times) doth his works in time. And, as he made Time, when he thought best; and, in the fullness of that Time, sent his Son: So now, (at this Time, and this Day) (which was only known to him) he sent his holy Spirit, to fill the hearts of his: because, it was his pleasure, and his promise in Christ. And since (as before) it is not for us to know the times and seasons, which the Father hath in his own power; Let Acts 1. 7. us believe his promises, and (as they did) patiently abide the will of our Father; who (in his due time) will fulfil the desires of those, whose hearts he hath filled with the desire of good things. They were all with one accord in one Place. THIS Place was generally supposed, to be, in Caenaculo Montis 2. How it found them. Zion; the place, of the last Supper, (which was (indeed) an upper Chamber; as this, was) where Christ also appeared to his Apostles; and (afterwards) to Thomas. But here (it seems) the first Council of the Apostles, for the choosing of Mathias, in judas his room, was kept. And, the Congregation, being (then) but small; they made this, their first Church (or Christian Chapel) for their holy Assemblies to Prayers. Making this which (before) was a private-Suppingroome, to be the public and common place, for religious Exercises. And (there) they waited in Prayer, for that Comforter, promised (in general) to the whole Church; as appears before. (Whence, we collect, Acts 1. 14. they so continued, till the Gift came.) Hence, we also observe; That, the fittest place for Prayer, is the Church, and among the Congregation; especially, if the Petition be, for public Graces or Benefits: and not, in places of Separation; or of Faction; or private Conventicles. And, though a man may, both Fast, and Pray, in private; and, his Father, which is in heaven will hear him, from his Chamber, for his necessities; yet, much-more, will he hear, when two or three be gathered together, in his Name; and, will be most merciful, when (the Vis Vnita), the Congregations of his people flow, (like the roar of the Sea) up to the Altar. And that, in his House; which he calls the House of Prayer, and made, to that purpose. So that, of what use soever it was, before; yet, being consecrated to that purpose, it is the best place for Prayer. And, as we read, that the Apostles continued there long, in prayer; Acts 1. 14. before Peter, either spoke to the Council, or made his first Sermon: So certainly, It is very fit, That the Congregation (at this day) should continue both praying & praising God (as the Leiturgy of the Church hath taught them) longer, than they do; before the Sermon: Which (often) takes up more time in teaching us, that we must and aught to pray; than it gives us, to pray in. But, they did make, this Chamber; and God, hath called his house, the house of Prayer. When, the holy Ghost came fully (at first), thus it came on this Assembly after they had prayed; and before Peter's Sermon, (whereby, he Acts 2. 41. converted three thousand). And, it came the second time again; as they prayed; after Peter and john's persecution. The third time it came Acts 4. 31. also, by the prayer of Peter and john, on them of Samaria. And all Acts 8. 15. these times, it came after Prayer; (before it fell on the hearers of the word) upon Peter's Sermon to Cornelius. So ought Prayer to go before Acts 10. 44. Preaching; to prepare. For, whom the Spirit prepares not; they do least profit by hearing the word. They were all, with one accord]. There was unity, amongst them. And God, is Unity. The Spirit of Unity (breathed into them before) had thus prepared them, before it would (visibly) descend on them. They joh. 20. 22. were not only all in one-Place; but, all of one-minde. There was but five-times-ten days passed since the Resurrection; and the Apostles are now ten-times increased; there were about one hundred and twenty. So many men, so many minds (says the proverb): but (here) they were of one accord, of one mind; nay, all of one Soul, as Saint Luke says afterwards. Act. 4. 32. They were (here) in obedience to Christ's Commandment [Tarry at jerusalem]: They were, in Humility; on their knees in Supplication: Act. 1. 4. yea, they were in Faith, Hope and Charity. They believed Christ's promise, that he would send: there, is their Faith. They waited in prayer, for it: there, is their Hope. They were, of one Soul: there, is their Charity. Thus it found them, when it came. And thus (o God) prepare us, that we may receive it. For, a spotted and dirty Glass, can receive no object: Nor a sinful, and fleshly soul, the Beams of thy Spirit. Verse 2. And suddenly there came a Sound from Heaven. THIS Gift came from thence. It is Sanctus. Nothing can be so, 3. From whence. jam. 1. 17. that is not good. And, every good giving, and perfect Gift, is from above, and cometh down from the Father of Lights: So, did this. For, it is called the promise of the Father: of our Father which is in heaven: Act. 1. 4. (so says our Pater noster): yea, from the Father of Lights. For, this is a Light, and came in fire. It is from above (then); thence, it came; even from Heaven. And whence, could it come, else? It is the Gift of the Father, which joh. 14. 16. joh. 16. 7. is in Heaven: It is the Gift of the Son, who is ascended into Heaven: It 〈◊〉 the Gift of the holy Ghost: and, the Gift of the holy Ghost is the holy Ghost: (saith St. Augustine): and He, is God: whose footstool Lib. de Tem. cap. 19 (whither he descends.) indeed is Earth; but Heaven, is his Seat. Therefore, from Heaven. Will you fee it, by the effects? As heat makes (what it works on) hot; and so (è contra) cold makes cold: So, that (which is from heaven) makes, (what it works on) heavenly: and this doth so: They that receive it are heavenly. Nay more; Saint Paul, had it: and he 1 Cor. 7. ●…0. Phillip 3. 20. (speaking of those, that were like him) says: Conversatio autem nostra, in Coelis. Our Conversation is (what? not heavenly alone; but) in Coelis, in the heavens. They, are there, already. Therefore, from heaven. If any (then) teach us their Revelations or Inventions; Let us try the spirits, whether they be of God. For, if they taste not of this Spirit, (that came down from heaven) they are but livels, like Angels of light. And, though their zeal seem to come in heavenly fire; it is, not to convert us, but to consume us. Let us (then) send our Prayers to heaven for this Spirit; that by-it, we may be enlightened, to discern; and enabled, to overcome the other. As of a rushing, and mighty wind, and it filled all 4. In what manner. the house, where they sat. AS it came suddenly, ere they were ware; So, came it also, with a Noise; to prepare them, to receive it. For, God drops not his Scal. Cal. heavenly Graces out of his hands by chance: but, to those that desire them, and whom, he hath (by some special preparation) fitted, to receive them. It came with a Sound: that All might take notice of it. For, the Sound thereof 〈◊〉 (shortly after) through the whole world; and (now) it filled the House, where they sat. But that, was nothing. For, Spiritus Wisd. 1. 7. Domini replevit Orbem terrarum. Had they here (then) no more privilege, than the world? Yes; it filled Man, (the little world): for whom this great-world was made. Who also, partakes of every creature in the world; and so, (in him) it went through the world. He it is, that was filled with the Spirit; and the House, was but filled with the Noise. So the Godly have the Gift; and, the world (without them) receive, but the Report. As of a mighty, and rushing winds]. As the wind hath a property to cleanse and purge the Air; So doth it also fan the light and unprofitable Chasse from the good-Corne; with which (if it should be given) it would rather choke, then feed the Eaters. But (here) this Wind had so winnowed the Apostles from their carnal conceits of Christ, and his Kingdom (which they had, but even a while before) [Lord wilt thou now restore the kingdom?] that, from henceforth Act●… 1. 6. (they) (ever after) break the Bread of life most purely to the Saints, without any leaven, either of the Pharisee, or their own. This wind, blows where it list. And, not only so; but, as it list; I●…. 3. 〈◊〉. when it list, as much as it list; in what manner it list; and on whom it list. This Spirit, is a Gift, and Gifts, are free. It is given, to enforce us, through the troublesome waves of this world. For, let a Ship be never so well tackled and provided; yet, all is in vain, without a ●…ind. And, so also, let eloquent Speeches, Orations, or Sermons spread their vaine-Sailes never so largely, unless this-wind blow, they shall never come to the Port, they are bound 〈◊〉. This must be both Wind, to drive us; and Pilot, to direct us. This Wind blew (gently) from our Saviour Christ, when he breathed on his Disciples, and said [Receive the holy Ghost] But (here) it comes rushing, and with a Noise. Will you know the reason? When job. 20. 22. God works on Man (in particular and private,) for his Regeneration, he doth (as at his Creation) but breathe on him, and makes him his. He buildeth him up (as Solomon did the Temple,) not a Hammer to be 1 King. 6. 7. heard. For, God was, to Elias in-private, not in the fire; or in the rough wind (as he was, here): but in the still-calme. But, when he deals with Man in public, he gives him his Law, in fire and smoke: and (here) his Spirit; in fire, with a rushing wind. This was to make his Gifts for public use, notable; and, (since the whole world was to be instructed by the Apostles and Disciples,) to fill them the more forcibly, fully, and effectually. For it came mightily, as well, as rushing. [A rushing and mighty wind]. This-wind blows too-hard, for Cobwebs. No Flesh, can resist the power of God; nor can Man's weake-vessell endure this force, unless God doth enlarge and strengthen him. Since then, we are unable (yea, and unworthy) to receive this mighty rushing; yet, Let us pray unto him, to cleanse the thoughts of our hearts, by the Inspiration of his holy Spirit; that we may more-perfectly love him, and worthily magnify his holy Name, through jesus Christ our Lord. Verse 3. And there appeared unto them, Cloven 5. How 〈◊〉 appeared. Tongues, like fire. SInce it pleased the holy Spirit (thus) to appear; we cannot but observe, how aptly it bore this Shape. Their charge was, to Preach; here, are Tongues. They were, to divide the word aright: here, are cloven, or divided- Tongues. They were, to be the Lights of the world: and here, is fire. The word of God, (of which, our tongues are Instruments) is a two-edged-Sword, Heb. 4. 12. dividing between the Soul, and the Spirit: this blow, is given by the Tongue, (and Plagae, laedunt cutem; sed verba, frangunt ●…ssa; saith Solomon); add, but fire, to it, (that is, zeal) and then, it cleaves indeed; and wounds deep: and will so inflame the Soul, that it shall ever burn with spiritual Love to God and Man. The wounds of a Lover, are sweet. Saint james, describing the Tongue, saith: It is but a little member: james 3. 5, 6. but boasteth of great things: It sets on fire all Nature; and, is set on fire from hell. But these (here) are cloven-Tongues; speaking humbly, of great things: enlightening, blind-darke-Nature; and, are set on fire, from Heaven. We have but two uses of the Tongue: to speak, and, to taste. Here, they are both rectified. The Tongue, cloven, and set at liberty; to speak, or 〈◊〉 (in any language) the praises of God: The taste, (by fire) seasoned to Sobriety. And (sure) our natural, (as well as our spiritual part of the Tongue) ought to be sanctified. For, sin may as well go in, by Surfeits; as out, by speeches. We wound, with our Tongues; and poison, with our Lips. For, our Tongues, are as sharp swords; and the poison of Asps, is under our Rom. 3. 13. Lips. God (then) had need to cleave our Tongues (yea, and our hearts, too; whence, this poison flows) and burne-out the corruption from our Lips with the fire of his Spirit. Sicut absumit stipulam, lingua ignis, etc.] As a Tongue (or flame) Esay 5. 24. of Fire (saith Esay) consumes Chaff; so, shall their root be, that have cast-off the Law, etc. And (sure such a flame, is our God: a licking and consuming Fire; while there is dross or chaff in us. But (after) when we are purged, he is Ignis illuminans: justis mirabiliter lucet; peecatores autem, incendit. Right aptly, might these come, like fire. For, (the Septem dona) Fire raiseth vapours; and the Spirit, Sighs. the seven Gifts of the holy Spirit are well expressed, by the properties of Fire. 1. First, The holy Ghost purges by Fear; as a garment of Salamander-wooll is, by Fire. 2. Secondly, It melts, by Piety: as wax doth, by Fire. 3. Thirdly, It brightens, by knowledge: as Metals are, by Fire. 4. Fourthly, It hardens, by Fortitude: as Clay is, by Fire. 5. Fifthly, It elevates, by Counsel: as Vapours are, by Fire. 6. Sixthly, It illuminates, by Understanding: as a Lamp, of Fire. 7. Seventhly, and lastly: It seasons, by Wisdom: as Meats are, by Fire. [They were cloven Tongues.] But, of that, in the effects. This Spirit, (that came in Fire, at this Time) came (before) like a Luke 3. 22. Dove. And, they that have it, are like it (Doves; for Gentleness: and fire; for zeal): yet so; that they loose not their fervour in Tameness, nor, in preposterous zeal, forget their Gentleness. And it sat, upon each of them: Verse 4. And they were all filled with the holy 6. How they were possessed of it. Ghost. IT sat: [seditque] non transivit; or, obumbravit: But, it sat; it stayed; it possessed and remained with them. The Fire rested on them, gloriously without; and the Spirit spread itself powerfully within. And this was openly declared afterwards: and, not long after. 〈◊〉 6. 15. For, all, that looked on Stephen, saw his face, as the face of an Angel. 〈◊〉 24. 26. There was glory without. And, when Paul spoke by this Spirit, Foelix ●…led. There, was Power, within. But, is Christ, divided? Is the holy Ghost, divided; that He fits on every of them, severally? No. But, as God hath given to every one a measure of faith; not all faith: So (here) every one had the holy Rom. 12. 13. Ghost; but, not All the holy Ghost. For, God, is incomprehensible. Nor, had they him, divided. For, God, is one, and cannot be divided. But, as the Fire, heats and lights every one wholly, that stands about it; yet, none of them, hath it all to himself; neither is it divided: So, doth this heavenly fire, all them (in whom he is); and yet, is not divided. The very phrase, concludes this question. [Dispartitae linguae sedit] the nominative case, plural; and the verb, singular: [There appeared parted-Tongues; and It sat]; to show, that (though the Gifts (that were given) and the persons (to whom) were many; yet) the Spirit, was but one. For the measure, they obtained; it is not disputeable: It is sufficient, the Scripture says, They were filled. And, what is filled, can hold no more. Here, was full-possession (indeed). If, they would have more of God, they must (now) enter-into him: there was no more room, in Matth. 25. 21. 23. them. So, at the last day; when we look for our perfection, since we (our selves) are too-little to receive our Master's joys into us, we must enter into them; ere we can be fully-happy. They were filled: and that, with such a Treasure, that Heaven (nor the heaven of heavens) is not able (nor yet, worthy,) to contain. It was, the 1 Kings 〈◊〉. 27. holy Ghost; the Lord and giver of life; who proceedeth from the Father and the Son; who, with the Father and the Son together, is worshipped and glorified. To whom (for speaking unto us, by his Prophets and Apostles, these saving Mysteries) be all praise and thanksgiving for ever. And they began to speak with other Tongues, at 7. The effects. the Spirit gave them utterance. THE Effects, it wrought, were many (as Rectifying their Thoughts; their judgements; their Memories; their Affections, etc.) But principally, the diversity of Tongues. But, it may be asked; had they not the Spirit, before? nor, at all, till now? because, it is said, they began to speak? Yes; they had (as john 20. 22.) but, not in this measure. For, [Oriens ex also] the dayspring from an high, (who hath lately visited them) endues them, [Virtute ex alto] with virtue from above, and ability Luke 24. 〈◊〉. to teach all Nations, in their own Languages. So, this was not, Inchoatio muneris; but, adjectio largitatis. Now it came (as we saw before) in cloven Tongues. And the effect was; It divided theirs: but not, as the division, at Babel. For, that scattered the Nations over the face of the Earth: but, this division was, to gather them into one Fold. Their Tongues (here) were divided; not, confounded. And therefore, the Evangelists, though they wrote diversa; yet, they wrote not adversa: They had one heart, one spirit: though their cloven-Tongues spoke, and their divided Pens wrote in diverse Languages. If God (who is Unity) divides; it is, but to unity. As he made Man, and Woman two persons (at first); to make them (afterwards) but one flesh: So (here) he divided the Apostles Tongues in several Languages, to unite all Nations in one unity: whose diversity of tongues (before) had divided them; both in Religion and Society. There is Harmony, in Division. No good Music, without it. And (sure) unless their Tongues had been thus- divided, to speak to all Nations, the Tongues of all Nations, could never have made an Harmony in the Church; nor, that great multitude (of all Nations, kindreds and Revel. 7. 9 Tongues in heaven) could never have met there, to praise God for their Salvation. [They spoke with other Tongues] This Spirit breeds an alteration. Where it enters, it gives other Actions, and other Tongues (Mark. 16. 17.) that is, new Tongues. For, it gives other hearts, and makes a new man. And, though it give not now the gift of Tongues; yet, it gives our Tongues the gift of praising God: and all our bodies, it frames, to his Service. So that, as our corporal motion, shows we have a Soul, in our Body; so, our holy life, shows we have this Spirit, in our Soul. The one, being seen by our senses; the other, shown by our virtues. So much, of the division, and Effects. [As the Spirit gave them james 3. 2. utterance]. He, that sinneth not, with his Tongue, is a perfect man (saith Saint james). But few, are so. Therefore well hath God (in Nature) (shutup our Tongues and given us no utterance; but (like Pythagor as james 3. 8. his Scholars) enjoined us two or three-yeeres-silence, ere we can speak. For, when we can, we find it an unruly evil, full of deadly poison: which no man can tame. Therefore, it is fit, it should be bridled; till this Spirit, give it utterance. And this is the best Schoolmaster; when, to speak, and when, to peace. This only, cleaves the Tongue, and can bridle it, and ought only, to give it utterance. By this, they spoke to all in their own Languages. He (then) that speaks or prays before men, in an unknown Language, may give his Tongue, utterance (perchance): but, by it, the Spirit shall have no entrance into the hearts of the hearers. Saint Paul (that was, a Linguist himself) calls this, an uncertain Sound: like a Child, that plays the wanton, on a Recorder. He then, (that speaks, before this gives him utterance) utters, he knows not what. And, he that hath it, need take no care, what to utter. For, ipse Spiritus docebit vos in ipsa horâ, quid oportet vos dicere. For this, we pray; when we say, O Lord open thou our Lips: and our mouths shall show forth thy praise. Let him (then) that hath it not, in such plenteous manner, prey, that it may teach him, how to pray for it: And, let him, that hath it burning bright in him, take heed to Saint Paul's counsel: Quench not the Spirit. For, if it (once) be out, all Simon Magus his wealth cannot purchase one spark, to kindle it again. To conclude. More Gifts and Graces it imparted unto them, than this (of Languages): But, as there only (now) remaineth Faith, Hope, and Love; but the chiefest of these, is Love: So, of all the Gifts 1 Cor. 13. 13. of the Spirit, (now remaining among us) certainly the chiefest, is Love. For Love, is the fulfilling of the Law. Rom. 13. 13. They had this Gift, twice given; to make this virtue strong in them. First, it was breathed by Christ into them, on Earth; to make them Love their Neighbour: and (here) it rusheth from heaven; to make them Love their God. So, may they fulfil the Law: [Love God; and Love their Neighbour]. These, are two precepts; but, one Love: So, is the fulfilling; two gifts; but, from one Spirit. And, well was it given (first) on Earth, to make us love our Neighbour. For, by the Love of our Brethren, we come to Love God. How can he, that loveth not his Brother, (whom he hath seen) Love God, whom he hath not 1 joh. 4. 20. seen: saith Saint john. This whole text commends Brotherly Love, unto us. They were in one place: of one Soul, the Spirit of Love came to them in Fire; in greatest fervency. It remained with them, to keep them so; and (though there be mention of divided Tongues,) yet all, was but to unite. Let us make much of this Spirit of Love. For, it is our Arrhabo; the pledge of our future hope. For Christ (our Spouse,) since his personal absence from his widowed- Church, hath sent it down, to preserve us in unity, and to be our Comfort and Companion, till we meet with him in the Heavens; where, all our other Virtues (as Faith, Hope, Temperance, Fortitude, justice, etc.) shall leave us; only Love shall (even then) remain with us, and him for ever. We, shall be in God; and God, in us: and God, is Love. To this God of Love, who hath so loved us, that he hath sent us his Spirit of Love, to make us Love each other, be from us again all Love rendered with praise and glory, for ever and ever. Amen. FINIS. A MEDITATION ON THE DAY OF St. THOMAS. By WILLIAM AUSTEN, of Lincolns-inn, Esquire. LONDON, Printed for I L. and Ralph Mab. 1635. A MEDITATION ON THE DAY OF St. THOMAS. Let the words of my mouth, and the Meditations of my heart, be always acceptable in thy sight, o Lord, my strength, and my Redeemer. PROLOGUS. THIS Day, the Church dedicates to God in the memory of his blessed Apostle, Saint Thomas. And, no doubt, but following Saint Paul's rule [Let all be done, in order]. She hath set the Celebration of this Saint, in this part of the year, both for Order, and Instruction. For, as Thomas was the last, that believed the Resurrection, among the Apostles: So hath the Church (for Order) set his memory last, in the Catalogue of their Celebrations (if you begin, with the Nativity of Christ: whose day (indeed) is the leading-Starre to all others.) And, yet it is set, for Instruction too, next before the Nativity of Christ. To show us, that (if we be incredulous as he was) though Christ be borne; live; die; and rise again; and all the other Saints follow him, and believe: yet, till we come to Thomas his Confession, and faithfully believe, and particularly apply it in ourselves, Christ is not borne in us: Therefore, we must have a Saint Thomas day, before a Nativity. I have desired to meditate on this Saint's Story, (though it fall on the last, and least-regarded Holiday) rather, then on any of those eminent ones, that follow in the next holy week. Because, while I desire that Christ may be borne in Me (and it is time, that he were borne; since I have lived to the age, wherein he died); and while I desire this New year coming, to renew the Covenant with my Saviour in his Sacrament; I find many of Thomas his Infirmities in my Faith: I would therefore learn by him, how to strengthen it: and (I hope) I shall thereby, not only benefit myself, but those also, that will Communicate with me. This Story of Saint Thomas; Matthew, Mark, Luke, mention not: neither is there either word or deed of his recorded by them: only, they reckon him, one of the Twelve, in the List of the Apostles: sometimes, in the sixth; sometimes in the seventh; and sometimes, in the Acts 1. 13. Matth. 10. 3. Mark 3. 1●…. eighth place. But the Recorder of this Story, is (his Fellow-Servant) Saint john; who, oftener than thrice, makes mention of him. Mark and Luke wrote, but by report; and Matthew saw, but in part: but john writes, what he had Felt, Heard, and Seen himself (and he, felt, heard, and saw more, than they all.) For, He not only felt the Word of life with his mortal hands; but the Bosom, of his Blessed Saviour, supporting the leaning burden of his own sinful Body. He not only heard the voice of the Father, at jordan, [This is my wellbeloved Son, in whom I am well pleased]: but the Cry also, of the Son, on the Cross, [My God, My God, why hast thou forsaken me]. He not only saw Christ in glory (between Moses and Elia; on Mount Thabor): But, he saw him also, in Infamy, between two thiefs, on Mount Calvary; when all the rest were shifting for themselves. This excellent Prophet, (who for his piercing sight into hidden Mysteries, is well compared to an Eagle); This admirable Historian (that begins his Gospel beyond Moses, before the beginning of the World; and ends his Revelation, beyond all Historians; with what shall be after the end of the world): This Disciple, that was the Beloved of his Master, and so loving to him, that he equalled the Love of women: (for he was with them, the last at the Cross, and the first at the Sepulchre, and outran Peter; for all his zeal): This Disciple, so full of Charity, that to his care only our dying Saviour left his blessed Mother: Even He (of his Love and Charity to us,) by the Spirits direction, hath Recorded this omitted Story: and that, only for our sakes (as he here presently affirms, saying; Many other things did jesus, but these are written, that we might believe.) And, I beseech the Spirit, by which he wrote, that this effect of his Charitable Intention, may never be wanting in my heart; That, in love to the Truth, I may always believe what the Spirit of Love hath Indicted, and the beloved Disciple hath written. But, this Meditation may seem unseasonable at this time (Christmas;) when it properly belongs (as may appear, by the Story) to the Resurrection. But, it is a Nativitie-Meditation, for all that. For, even the Resurrection itself, was a Nativity. For, as, on Christmas day, Christ was borne from the Womb, to the World, to work our Salvation: So, at the Resurrection, he was borne from the Tomb, to Glory, to perfect our Salvation. And, as both these Days were (alike) honoured, by the Annunciation of Angels from Heaven: so, are they also by Men, on the Earth. For, as that day hath three, waiting on it (viz. the constant Martyr, Saint Stephen; the loving Disciple, Saint john; and the newborn Innocents': so, have we all these, waiting on the Resurrection, in Thomas alone. First, a newborn Christian (like the Innocents') but, even-now alive in the faith: borne this day. Secondly, a loving Disciple, (like Saint john,) his own words testify it: [Eamus & nos, john 14. ut moriamur cum Eo:] and thirdly, a constant Martyr, (like Saint Stephen): For, though he died not with his Master, yet afterwards he died, for following him; and for his sake. Lastly, as this Feast is honoured with the three Kings Presents (viz. Gold, Frankincense, and Myrrh): Gold, as he was a King; Frankincense, as he was a God; and Myrrh, as he was a Man: So Thomas (himself alone) honoured his Resurrection, with as much, as they three: with the like three Presents. Acknowledging him, in his Confession [Tu es Dominus meus, & Deus meus] Dominus, a King; Deus, a God: Meus, a Man. And certainly, till we come to this Confession, (That he, is our Lord, and our God,) Christ may be Begot in us; but not Borne in us. He may be begotten by the Word: but not be made evident, by the Spirit. And therefore, to Meditate how to make such a Confession, is a good preparative to a Nativity. And, to make such a Confession, truly; is an evidence of a true Nativity: and, that Christ indeed is (Himself) truly borne in us. And therefore fit for this Time of the Nativity. Now, the History itself is (thus) set down Divisio. by Saint john; john 20. 24. But Thomas, one of the twelve, (called Didymus) was not with them, 1. Absentia. when jesus came. 25. The other Disciples therefore said unto him: We have seen the Lord. 2. Incredulitas. But he said unto them: Except I see, in his hands, the print of the nails: and put my finger into the print of the nails: and put my hand into his side, I will not believe it. 26. And, eight days after again, his Disciples were within, and Thomas, 3. Apparitio. with them. Then came jesus, when the doors were shut, and stood in the midst, and said: Peace be unto you. 27. After said he to Thomas: put thy finger here, and see my hands: and put 4. Exhortatio. forth thy hand, and put it into my side, and be not faithless; but faithful. 28. Then Thomas answered, and said unto him: Thou art my Lord, and my God. 5. Confessio. 29. jesus said unto him: Thomas, because thou hast seen, thou believest: 6. Benedictio. Blessed are they, that have not seen, and have believed. I See, the Historian hath divided this History (to my hands) into six parts. In the first; Thomas his Absence: In the second; his Incredulity: In the third; Christ's appearance: In the fourth; His Exhortation: In the fifth; Thomas his confession: and in the sixth; Christ's Blessing: I will follow his order, with my Meditation: for better order, than the Spirit hath set down, cannot I invent. 1. Absentia. But Thomas: Thomas autem, etc. I Seldom read this word (Autem) but it makes me expect something remarkable, to follow it; as the word (Ecce) doth: and, in this place, it stands equivalent with it: Thomas autem, is Ecce Thomas! some worthy thing, concerning him, follows; we may know, by this Note. We travel thorough this World to our long home, (like Soldiers) on our Guard, through the Tents of our Enemies: and God, (our Leader) hath diverse words of Command; to teach us our Postures, as we March. Sometimes, Venite; when we should Set-on towards him: Sometimes, Attendite; when we break our Order, or regard not his Command, to keep our Ranks: Sometimes, Vigilate; when we Nod, in careless drowsiness: Sometimes, Cavete; When the Enemy is coming: Sometimes, Ecce; When he will show us some wonder, by the way: and sometimes, when we have passed heedlessly, by those things, worth marking; he makes us look back, with an Autem. Christ died for you; Have ye no regard, (ye that pass by this way!) do you know what death? it is Mortem, with an Autem: Mortem autem Crucis,] So (here) Christ rose from death, and the Disciples believed; this, you know: [Thomas autem:] But Thomas Phil. 2. 8. hath a Story, more eminent, concerning this; before, he Believed. Look back therefore, and observe it. But Thomas, one of the twelve called Didymus, etc. Thomas autem, unus ex duodecim qui dicitur Didymus, etc. HEre, the Person is described by his Name; and, by his Office. In his Name, is his Nature: and, in his Office, is his Honour expressed. Thomas, (by which Name (only) the other Evangelists do call him) signifies, (in the Original,) a Twin: and Didymus, is answerable thereunto (or, my Interpreters deceive me): and this Name (Didymus) is (by Saint john) only added, either as imposed on him by Christ (which is not much unlikely) or, added by john himself, as an Interpretation of the former. For Didymus, (interpreted Geminus, or Gemellus) is but as much as Thomas; a Twin. That Names, very often, of old, were (either upon prophetical, or apparent reasons) imposed on diverse persons, is plain in Scripture. And, I hope I may (without offence) conjecture, that Thomas, at the first (prophetically,) or Didymus (after) (on apparent reason) were given him, not because he was a Twin, in Nature; but, to express the nature of his disposition. For Thomas: Didymus: Geminus: Gemellus: or Dubius (as some term it) do (in all) import a kind of doubting, wavering, or incertainty in the person of him, that bears that name: and such was Herald For, we have mention of his Acts, but in three places of Scripture; and he is (in all) showed to be but a weak, and wavering man. When Christ had, after many Instructions, said (in the fourteenth Chapter before) [Wither I go, ye know: and the way ye know:] He answers, immediately: [Lord, we know not whither thou goest; how then can we know the way?] He knew not yet his own Master; who is both the Way, and the journeys end. And so, he tells him: [I am the Way, the Truth, and the Life]. Yet, by his demanding, we may perceive, he had a desire to follow his Master; if he knew the way. He would fain go, but he knew not whither. here is his affection to Christ: but, weak, and darkened with his Ignorance. He is mingled: and is (in this) a Geminus. Again, in john 11. When Christ went in danger of his life into judea to raise Lazarus: Eamus & nos (says Thomas) ut moriamur cum eo. He would go, and venture his life with Christ: There was, his love. But, it should be with Company [eamus & Nos:] he would have his Brethren with him: There is his Fear, joined with his Love: and (in this) he is Gemellus. Lastly, He is mentioned, in this Text of my Meditation, to be Incredulous, in one of the chief points of his faith: and (in this) he is Dubius. [Vnus ex duodecim.] One, of the Twelve. Though ignorant, and weak in his desires: though fearful, in his Love: though doubtful, in his Faith: yet (O, the Love of Christ!) he still retains the Honour and dignity of his Office: he is still acknowledged an Apostle; and one of the Twelve. His ignorance (though gross) was not affected. His love (though fearful) was not feigned. His doubt (though strong) was not malicious. Therefore be comforted (o my Soul!) though thou feel these imperfections. Be but thou as simple, in thyself; as thou art weak, in thy Affections; and doubt not, but through thy Saviour's Mercy and Love, (that covers a multitude of sins) thou shalt still retain, from his Spirit, the acknowledgement of a Christian, and his Servant. But, I was musing, why it was said, [One of the Twelve] in this place; when it is certain (judas, being dead) they were now but eleven. I cannot omit this note: That God (who calls things that are not, Rom. 4. 17. as though they were) respected not the present number, (which was, but eleven); but, his own Ordinance (which was, Twelve). Twelve he had chosen; and twelve they must be. And, though one of them was a devil, and fell away; yet Mathias (in God's election) had supplied his place, before the Lot fell on him (in the first of the Acts): and so, they were Twelve still, in God's account. God hath founded his Church; he knows his own number; the Enemy shall never prevail against it: his number shall be full; and ever is, before him; though not visible to men. Labour then (my Soul!) to assure thyself, that thou art one of his number, and thou mayst then be sure, thou shalt be ever numbered among the Blessed. Thomas autem unus ex Duodecim, non erat cum eyes, quando venit jesus. But Thomas, one of the Twelve, was not with them, when jesus came. HE was not present, at this first Dies Dominicus, that ever was kept. For, it was the very day of the Resurrection. The Congregation was assembled; yet one of the chief Ministers, (an Apostle) is absent. Whither was this Twin strayed from his Brethren? The Shepherd had been smitten; and the Sheep had been scattered: but now (as Sheep will, naturally, flock) they began to come together again. Only this fearful, doubtful One, is not yet come into the Fold. Shall I think that he was absent, on negligence; and was punished with the want of those divine Infusions, (they then received) and with unbelief, for his Labour? I dare not say it; seeing there are better conjectures. But take thou heed (my Soul!) that through wilful negligence, thou absent not thyself from the Congregation on those Holidays, when Christ shows himself to his people, in his word: lest thou be deprived of those Benefits that he than bestows, in his Church, upon them. As for Thomas his Absence; it might be necessarily caused; and then (as David said); I will worship toward thy holy Temple: So Thomas, though he could not pray with them, in presence; he might have his heart towards them, when he prayed, in his absence. But, it is most likely (at this time) they were not come together to pray. For, the Text says, a little before; That they were assembled together, with the doors shut, for fear of the jews. And, it is not unlike, that the same fear, that made them draw together; made him, be absent: thinking (peradventure) that, so many together could not be safe. But, whatsoever the occasion of his Absence was, we may be glad of it. For, as it made him doubt, (at that time;) so hath it raised a Story, to confirm us, even to this time. And, no doubt, it was the very will of God, that he should be Absent; that he might doubt: not so much, for his own; as, for our sakes. So, as his Master said to his Apostles; (Lazarus is dead, and I am glad for your sakes, that john 11. I was not there; that ye might Believe;) Thomas may say to us: Christ lives, and I am glad for your sakes, that I was not there, that ye might believe. 2. Incredulitas: Dubitatio. Verse 25. Verse 25. Dixerunt ergo illi, alii Discipuli; vidimus Dominum: Ille autem dixit Eyes; Nisi videro in manibus fixuram Clavorum, & mittam manum meam in locum clavorum & mittam manum meam in latus ejus, Non Credo. The other Disciples therefore said unto him; we have seen the Lord: But he said unto them; Except I see in his hands, the print of the Nails: and put my finger into the print of the Nails; and put my hand into his Side, I will not believe it. HERE; Christ risen, was sufficiently preached: not, by one Apostle alone, who (filled with the holy Ghost) was able, not only to convert three thousand at a Sermon, (as Peter did;) but, whole Nations and Cities (as, after, some of them did;) if we believe their Legends. Here (I say) Christ risen, was preached not by one, to All; but, by All, to One. All these, newly Verse 22. inspired with the holy Ghost: and, this One; no infidel neither; but, an Apostle; one, of their own Fellows: and yet, his answer is, Non Credo. There was force enough in this Gospel, to evidence the Truth. For, they use not Arguments, or probable Conjectures; but witnesses, to prove it: and those, not auriti; such, as heard it of the Women; or of those, that saw him going to Emmaus, (in another shape) and scarce knew him, when they saw him: but by averrement of their own knowledge; each, bearing witness, to other. These preach (as St. john, after, did;) using the same manner of enforcement. That, which we have seen with our Eyes of the word of life; that, preach we. 1 joh. 1. here, are ten Eye-witnesses (at least) of one Truth. And, plus valet oculatus unus, quam Auriti decem. They all testify, Vidimus Dominum; and are not believed. The Return is; Non Credo. They might say to Thomas, (as Paul said to Agripp▪) Believest thou Acts 26. 27. the Prophets? To him all the Prophets bear witness. Believest thou the Apostles? To him we (now) bear witness. Believest thou himself? He said Acts 10. 43. Matth. 27. 63. (himself) the third day he would would rise again. The very jews could remember Luke 24. 25. that: O tardus Cord, ad credendum, quae locuti sunt Prophetae! Non Credo, is not, for an Apostle; since Credo, is the beginning of Religion. He that comes to God, must Believe that God is (saith St. Paul) and that he is a Rewarder, etc. For none Sows; but he hopes he shall Heb. 11. 6. Reap: None Traffics; but he hopes, he shall gain. And would Thomas serve a Master, that is dead? would he be an Apostle; and not Believe that his Master lives? if Christ be not Risen (saith Saint Paul) then are we, of all men, most miserable. He seemed, in this denial of 1 Cor. 15. 19 his Belief, to destroy his own Office, and renounce his Apostleship. Peradventure, he had heard (and that, might be his excuse) that loudlye, which the Priests put into the mouth of the Soldiers: His Disciples came, and stole Him, while we Slept. (they watched well, the while:) but the grossness of this Lie, every Child may discover. If you slept; Math. 28. 13. how do you know, his Disciples stole him? if ye waked; why did ye suffer them? If this had been true; the Priests would have punished them for their negligence; and not, have rewarded them, for their Lie. Though Thomas was no strong man, he was not so weak (certainly) but that he must needs take this, for a Lie. He had no excuse, therefore, for his Non Credo, but Saint Paul's, for his Persecution; [Ignorans feci, in incredulitate.] And (certainly) he was in ill case, had not God's mercy been the greater. For, by the testimony of 1 Tim. 1. 13. the writer of this Story, (his fellow) john: Qui non credit, jam judicatus est. And he hath also recorded the judgement; Timidis & incredulis, pars eorum in stagno Ardenti. john 3. But, was this Thomas-his-case alone? were not the Rest, as Incredulous, Apoc. 21. as he? they that (now) preach the Resurrection to him, did (but even-now) not Believe it themselves: and, we cannot greatly blame them, neither. For, this is Mirum mirabile, That one should rise from the dead. Tarda solet Magnis rebus inesse Fides. Marry Magdalen had told them (first); and they believed not: Mark. 16. 11. she, was but a woman. Next, the Women (all together) told them; and Luk. 24. 11. they thought it but a feigned thing; (a tale, of their own making). Then, the Disciples of Emmaus told them; and they believed not. Mark. 16. 13. Nay, worse: Videntes eum, adoraverunt; quidam autem dubitaverunt. Matth. 28. 17. When he appeared unto them in person, and spread his wounded hands, they believed not, for joy (says Saint Luke). Well might he say (as, to the Israelites) Expandi manus meas toto die, ad Populum incredulum. In Luk. 14. 41. Isai. 65. 2. this, they outwent him. For, he believed, when he saw. But yet, in all their doubtings, they tied not their Belief to any Conditions (as Thomas did). He went beyond them, in that, and in his Curiosity. For, he tied his Credo, to Nisi videro. Faith is by hearing (saith Saint Paul). But he, rather trusted his Eyes, than Rom. 10. 14. his Ears. He was one of that Generation, that desired to see a Sign: and, he saw it; even the Sign of the Prophet jonas. For, as jonas was three days, in the Whale; so was Christ, in the Grave; and was (now) Risen; to show it him. Yet, see his great Curiosity. Nisi videro:] What? his Person? no: (that will not serve the turn) Nisi videro loca; unless I see the print of the nails. Will that suffice? neither. For, Videntes dubitaverunt; I will more than see. (For, such prints may be, (and have been) sergeant): I will Touch him too. What? take him by the hand? or catch him by the Feet, (as the Women did)? That were enough to let thee see, He is Flesh, and Bones, and no Spirit. No: I will feel the particular marks, whereby I know it is my Master. Others, may be like: but, I will put my finger into the very holes of the Nails, whereon he hung. Well, will that confirm thee? when thou hast satisfied both Senses, (thy sight, and feeling)? No, I doubt still. I desire to see with mine Eyes, (wherein the whole sense of sight remains); but they may be deceived. I desire therefore to touch with my finger: but, that is but a small part of my body; and the Sense of Feeling lies not in that alone, but is dispersed. I will therefore put my whole hand into his Side too; or, non Credo. This was extreme curiosity. He had tied his Faith to very nice points. Why should not the Seeing of Christ, or hearing of him speak, serve his turn? What should make him desire to view again those cruel wounds, which the jews made? and pierce again those saving hands; and dig again that blessed Side? If Thomas were one that believed the doctrine of General Resurrection, he knew what was sown in Imperfection, should be raised in Perfection: and so, if these wounds in Christ, (as other, his humane Infirmities) had now, at his Resurrection, been put off, into what peril had his Faith been brought, by his Curiosity? It may be supposed, that his Fellow-Disciples had told him that he did still retain his wounds; and, that he had offered them, to be felt by them; which made him desire to feel them also, and to take the benefit of a Sign offered to confirm His Faith, (as Hezekiah did). But, we read of no such thing. For, though 1 King. 20. 10. the Disciples told him, that they had seen the Lord; yet, they did not tell him, that they had seen the wounds, still remaining in his Body. Therefore, no doubt, it was his Piety, (as Chrysologus says) that sought it: it was his devotion, that required it; and (rather prophetically, then despairingly), supposing that he still retained them, he desired to see them. For why should he else, in these very terms, desire it? unless Christ had inspired him with knowledge, that he still kept all those wounds, partly for this very purpose? And, that he (by demanding of these things, so nicely) might not only cure his own unbelief; but, be able to satisfy, in every particular, the doubtfullest heart, of the most curious unbeliever, that shall ever hereafter doubt of the truth of the Resurrection? But, till this happen; and that, by these means, he be informed, we see his resolution; [Non Credo:] and so he remains, for eight days after. Thou seest here (my Soul!) Thomas his Incredulity; and (in that) his Curiosity. Nay rather, thou seest in Thomas his Story, an Image of thine own Incredulity. For, when diverse of Christ's blessed Disciples have preached, that he hath been Borne, Lived, Died; and is Risen again; and that they (O happy men!) not only in themselves, but in others also, have seen it with their eyes, by the effects, and good works, which it hath wrought in them: how often dost thou doubt, and art hard of belief, because thou canst not see the same in thyself? When thou hast no desire to the sincere milk of the Word, well mayst thou doubt, Christ is not new Borne in thee. When thou livest after the world, well mayst thou doubt, he lives not in thee: and, though thou art Baptised into his Death; yet art thou not dead to Sin; much less, dost thou yet Feel his conquest of Death, and the power of his Resurrection in thee: and therefore, mayst well yet doubt it, because thou feelest it not; or rather misdoubt thyself, for not feeling it. But, Exurgat Deus, & dissipentur Inimici. Come jesus, powerfully into my Soul; and these doubts (mine Enemies) will be scattered. Thou knowest (O Saviour) how to help me: I doubt, and I desire: do thou, for my assurance, satisfy me; that I may not only put my finger into the print of thy Nails, and be (like a Signet) graven in thy right hand: nor only put my hand into thy Side, and be (like a Dove) building in the Hole of the Rock: but, that I may also get and feel the Marks of thy Passion, in mine own hands; to rectify my Works, and feel the Spear, going even thorough my Soul, to fix my Meditations. This, I desire; and, till (with Thomas) I may obtain it, I live between Doubt, and Desire (like him). Observe therefore (my Soul) what Christ did, to Cure him: and by what he Saw and Felt; Learn thou, to believe also. 3. Apparitio. Verse 26. Verse 26. Et, post dies ecto, iterum erant Discipuli ejus intùs, & Thomas cum eyes; Venit jesus, (januis clausis) & stetit in medio, & dixit; Pax vobis. And, eight days after again, his Disciples were within, and Thomas with them: Then came jesus (when the doors were shut,) and stood in the midst, and said: Peace be unto you. THIS was on the first Sunday after Easter; the second Lord's day that was ever kept. And now it began to be Law-Sunday, Inferius Pascha. The Lower Easter-Sunday. a leading custom to the Church. And, when it began so to be; Thomas also, is careful to observe it. For, he is (now) with them. And, this shows; that as he doubted; so he desired, to see Christ: and therefore, still kept with them (that had seen him) in hope of an other Apparition. And this was (now) eight days after the first Apparition. And, not unlike it is, that Christ deferred this second Apparition so long, not only, to make Thomas desire, the more earnestly, to see it: but also, to Honour this Day of purpose with it; and him in it. Whence, we may learn; that it is good for us, that our good Desires be not (sometimes) presently satisfied: because, it makes us long the more for them; and makes them, more acceptable, when they come. And also, we may see, that Christ is most ready to honour us, with his Presence, upon such days and Times (most chiefly) as we are assembled together, to do him honour. For, to whom can Christ come more acceptably, then to them that wait for him with desire? and, what day can he more fitly honour with his Presence, than that Day, that is dedicated to him, and his Honour? This day (now) if we will hear his voice, Let us go into the House of his Assemblies, and wait on him. For, Hic est Dies quem fecit Dominus: this, is the day of the Resurrection: and, this day, he will appear to his Congregation, in his Word. Let us (then) keep the Church's Custom; and assemble ourselves; and, (like the Disciples) be within, this day. And, though Thomas be with us: (some, that are not so strong in the Faith;) yet, if they be desirous to be satisfied (as He was), and will constantly attend, Christ will (in his good time) appear, to our comfort, and their Consolation, and Confirmation. Venit jesus, januis Clausis. Then came jesus, when the Doors were shut. I Will not dispute, about the manner of his Entrance thorough the Doors: nor seek (in the Actions of Glorified Bodies) with nice distinctions, to cut a Feather, (with the Schoolmen). We know, it is no news, to hear of wonders, in the Story of Christ. Yet this (here) need not greatly amaze us; That his glorious Body should pass thorough the Doors; and yet, they remain shut: when we know, his mortal Body passed thorough the womb of his Blessed Mother; and yet, she remained a Virgin. Yet, his coming to them, when the Doors were shut, teaches us something. We know, why they were shut. It was, for fear of the jews; to keep out them. For, they were their Master's Enemies; and so, (consequently) theirs. Let us (then) do so too. Shut out whatsoever is Enemy to Christ: For, that is no friend of ours. Ler us shut the door upon the world; for fear lest (if it enter) it Crucify Christ in us. It is more safe to hide; and shut ourselves from; then to go out, to meet Temptations. Christ himself, went not out, to meet the Tempter: But, was lead by the Spirit, and brought to it. When our hearts are (thus) shut up from the world, our spiritual Companions, and good Thoughts, (that assemble within us) will be safer; then, before: though they may remain a little fearful, or somewhat distracted, for a time. But let us shut them up (though); and keep them close, neither let them be opened, to any importunate-knockingcare, that would feign a necessary business, to come in. For, Christ can enter, when our Doors are shut fastest: and will (soon of all) enter then. But, we must take heed, against whom, we shut. We must not shut our hands, to our poor Brethren: nor, so close our hearts; that we shut out Christ, and all. For, if we shut them to that purpose; he will not Enter then (though he can): but will stand at the door and knock; and we must (then) rise, and open unto him ourselves: or, he will be gone; and the Devil will enter in his stead. Hence then (my Soul!) mayst thou learn, how to prepare thyself for Christ's Entrance. First: in that, This, was Die Dominicus; a 1. Day of Rest, and holy Intentions: Learn, then to lay aside all worldly Employments, and outward Businesses, that day, when thou wilt meditate (or, hope for) the coming of such a Guest. Secondly, as 2. they were all assembled, in fear; yet, in Unity: Learn thou, to assemble all the virtues of thy Soul; all thy Affections; (yea, even those didymi, that are most fearful, and wavering) and unite them into one body, to expect his coming. Then (thirdly); Shut the doors, and watch that no spiritual Enemy break in, to disturb this fearful 3. Company, till the God of Consolation come unto them. For, when but two or three (on this day) be gathered together, in his Name, (and the doors shut, against the world) he will be in the Midst. Matth. 18. 2●…. Thus, were they assembled, and so, he came, Et stetit in medio. And stood, in the Midst. THIS, is the place, he loves best. In his greatest glory on Earth (his Transfiguration) he is between Moses and Elias: [in medio.] In his greatest humility, (on the Cross) between two Thiefs: one, on the right hand; and an other, on the left, and jesus, in Medio. And, to show, that he is of the same mind after death, (as he promised, he would); so here, when his Brethren are together, he is in the midst of them. [If, but two, or three be gathered together] if three; he will make the fourth (as in the Fiery Oven): Nay, if but two (as they, of Dan. 3. 25. Emmaus); (and less, than two, there cannot be; to leave a middle): Luke 24. yet there, he will be in Medio. He stands in the midst of his Church; sicut Columna, sustinens Aedificium; where, all the weight lies. He stands between God, and us; sicut Centrum, in Circulo; where, all the Lines meet. For, He is not only in Medio; but, Medium; Remedium; and Mediator: and so, stands in the midst. A Prophet and a King, are (in Office) different. The one, Temporal; the other, Spiritual: yet were both anointed. A Priest, and a Sacrifice differ much: the one, was to offer: the other, to be offered; yet, they were both anointed: (the Meate-offring, was); our Saviour, Levit. 2. is in Medio here too. For, He was anointed as King, and Prophet; as Priest, and Sacrifice. Anointed, not only in his Blood, upon the Altar of the Cross: but, with the Oil of gladness, above his Fellows. So that (in Priest), He is Mediator: (in Sacrifice) He is Remedium: (in all) He is Medium. Vnctus Dominus: Vnctus Domini; Christus in medio. Nay; He is Medium, unto two farther Extremes, than these. He is more, than King, Prophet, Priest, or Sacrifice. For, He is God: and we know (as He is God) the Angels sing, Gloria in Excelsis: nay, they cry out in the Streets, too; Hosanna in altissimis! Nothing, can be higher. But, He is Man also; and (as He is so,) He is Esai's (Virro dolorum); and, Davids (Vermis, non homo): Nothing, more base, and low. here, is a great difference and distance (too), between these two, when they are asunder. But, as He is God and Man, and hath joined both in one person; there, He is a Medium. Both these are brought together, and He is jesus, in medio. Let us confess him so to be; and desire him so to be, to us. And, when He is so; and, that He is entered unto, and into us; we shall hear, how he will salute us; For, he came to them, [Et dixit, Pax vobis,] and said, Peace be unto you. This, seems to be Christ's ordinary Salutation. For, this is the third time, he hath saluted them, in the very same terms. And, though this word (Peace), was frequent in his mouth, when he saluted his Disciples; yet, it was not always, his manner of Salutation. For, when he appeared to the Women, (in the 28. of Matthew, before); He saluted them, Matth. 28. with Avete. He knows best, the Salve for every Sore: and, that is the reason, for his Salutations. The Women were in heaviness (being a Sex, most subject to sorrow, grief, and weeping; these therefore, he salutes, with Avete, (the Angels very Salutation to his Mother, [Ave Maria]) a joyful Salutation; to cheer them up, and dry their eyes, (as at the fifteenth verse before) [Mulier, quid ploras?] But, his Disciples were, in fear; unsettled, troubled, amazed, and (almost) confounded, with several fightings in themselves; to see the hope of Israel, thus crucified. These therefore, he salutes with Pax vobis (as the Angel to the amazed Shepherds, [nolite timere]) a Pacificque Salutation, to settle them, and calm their troubled minds. And, in the 14. of Luke: Quid turbati estis? To the sorrowful Luke 14. women, he preaches the Glad Tidings of the Gospel. To the distracted Disciples, He preaches the Gospel of Peace. And this hath (ever since) been the effect of his Gospel. It gives comfort to the sorrowful; and peace, to the disturbed. Pax vobis, is the first word, He speaks to his Disciples, after his Resurrection. And this, they had greatest need of. For, Peter, denies; Thomas, doubts; and, all the rest, fly: they were exceedingly scattered, and disturbed. And, though it was a Legacy, that he left with them, before he died, (my Peace, I leave with you); yet, through fear and doubt, it was so shaken, and misse-laid, that they (now) could not find; or, not feel it: and (therefore) he comes again, (even after death) to restore it: and brings Pax vobis with him. But, what Peace, was this? Pax, in terra? It is true, that (at his Birth) it was sung; and all the Earth, was at peace: nay, (at his death) he left even Herod, and Pilate reconciled. But, this, is no such peace. Neither, is it any such peace, as joram sought of jehu. That 2 Kin. 9 18, 19 2 Kings 8. lasted, but a Horse-race. For, jehu, that drove furiously, soon brought that to an end. Nor Ahab's peace with Benhadad; that brought destruction on himself; like them, that said Peace and safety, in the 1 of Thes. 5. These, were but Temporizers; and their peace, but temporal. 1 Thes. 5. But this, wherewith they are hailed, is not Pax temporis; sed, Pax pectoris: not peace, on Earth alone (whereby neither the Beasts, nor any deadly thing shall hurt us): but, peace between Heaven and Earth: (whereby, they shall also smile on us). Not peace, between Man and Man, alone; but, peace between God and Man. Peace of Conscience: Peace of Reconciliation: and that, not for a time, but everlasting Peace. [My Peace shall no man take from you]. This is the peace, by this Peacemaker, imparted; by his death, and Resurrection, purchased; john 16. 22. and, from his Love, engrafted in all, that love him. But, all this, is within. For, without, there must be Wars, and Rumours of Wars: and, not only the Apostles; but, the succeeding whole Army of Martyrs, were to fight (even to Blood) against the kingdom of Satan, and his ministers in this world. And therefore, he saith [Pax vobis] thrice; (in this very Chapter) to strengthen their inward peace: and lets them know, that they had need of it. For, when he had said Pax vobis (in the 21. verse, before); he immediately adds: As my Father sent me, so send I you. His Father sent him, to suffer; and so, are they sent also. They must be brought before Kings and Rulers: they, must be buffeted, bound, and lead to death: and, they that do it, shall think they do God good service. No rest (therefore) without: No peace, in this World: nor, no peace, with it. This Pax vobis, was not spoke to Warriors: (Men at jarres, with others; or together by the ears among themselves). For, these were quiet enough, for fear of the jews. But, it was spoke, to men disturbed, troubled in conscience; unsettled in Faith: and therefore this Peace is there only to be expected and applied. Which, whosoever attains; though all the Tempests of the world blow and roar without; not a leaf (within) shall be shaken. We need no Examples of this: if we will but read the Stories of ancient Martyrs; and hear, how they sung, in the fire. But, would we know more particularly, what this Peace is? why, we cannot. For, it is His, that gives it: [My peace I leave with you,] and He, is God. So, this; is the Peace of God. And that (Saint Paul tells us) passeth all understanding. It is incomprehensible; we cannot (then) Phil. 4. 7. express it. But (thus) we may lay claim unto it. Pax vobis, is Pax Dei: & Ipse, Deus pacis: Et Ipse, Pax nostra: This Peace given unto 2 Cor. 13. Ephes. 2. 14. us, is the Peace of God: this God, is the God of Peace: and this Peace, is Ours. This, is our Title, (drawn by Saint Paul) to this Peace. And, this, is that Peace, that not only gives himself here, in Pax vobis: but saith, Ecce vobiscum sum, usque consummationem Saeculi. He, is Ours: and ours, everlastingly. And, not only our Peace, (within;) but, our Matth. 28. 20. only Protection (without:) which the Church daily acknowledges, [Da pacem Domine, in diebus nostris: For there is no other that fighteth for us, but only thou, O God The Effects of this Peace, are excellent. For, it works not only Quietness; but, great joy also, in the hearts of the Receivers. The Gospel, is the Gospel of Peace: and Peace, is the glad tidings of the Gospel. Whosoever receives the one; receives, the other. So, when he saluted the Women (with Avete,) he gave them Peace also, in their joy.. And, when he saluted his Disciples, (with Pax vobis) he gave joy also, in their Peace. For, it is said (in the 20. verse;) Then, were the Disciples glad. But, to whom, is this Peace, and Gladness? Omnibus? to all, in general? or Illis? (more particular) to the tumultuous jews at the door? No, it is Vobis: To you: that are withdrawn and are within; that assemble on my day; to mine Honour, in unity, (though in fear); and have shut the doors, to the world. To you;] though all the world (without,) assemble, as an Armed man, to break upon you, and disturb your peace. [Pax vobis] Peace unto you: and, to such, as you, only. For, with you, (and such, as you) am I, to the end of the World. Let us make much (then) of this excellent gift of Peace; since when Christ died, he made it his Legacy; and when he rose, he made it his Salutation. And (with this Salutation) he imparted himself; his Peace; and his joy, at once, to his Disciples: amongst whom, Thomas was (now) a partaker. And, no doubt, he came this second time, with this Salutation in his mouth, principally for his sake: that though he had rested longer unsatisfied, than the rest; yet (now) he might participate of the same glad Peace, with the rest; and begin to enter into the joy of his Master. Which he more and more opened unto him, by that, which follows. Wherein, he sought (by all means) to establish his Faith. For, this Peace and gladness is established by Faith only; without which, we can never Enter into this Rest; nor, be at peace in ourselves. Therefore, when Christ had said, Pax vobis: (that they might be capable of it) he takes pains, to make them Believe; by Eating before them (though, not for hunger: for Christus, potestate, non egestate, Cap 97. in Luc. manducavit (saith Beda). For, as St. Augustine well observes, non Potestas, sed Egestas edendi, corporibus resurgentium aufertur. Civit. Dei lib. 13. cap. 21. He endeavoured by Eating (I say;) by saying, he was no Spirit: by blaming their unbelief, (as we read, in the 24. of Luke): Luke 24. And, all this, that they might have Peace in themselves, and Enter into his Rest, through Belief. In the Land of Promise (a Type of this Rest) it was Aaron's case; and the rest of that factious Nation were in Numb. 2. the same predicament; Non potuerunt intrare in Requiem, propter incredulitatem. Heb. 3. 19 They could not Enter into his Rest through unbelief. That Thomas (then) might Enter into his Rest, through Belief; and have his part, in Pax vobis. 4. Exhortatio. Vers. 27. Vers. 27. Deinde dicit Thomae; Infer digitum tuum huc; & vide manus: & affer manum tuam; & mitte in latus meum; & ne sis incredulus, sed Credens. After said he unto Thomas: Put thy finger here, and see my hands: and put forth thy hand, and put it into my Side: and be not faithless, but faithful. WHen he had avoided their fear, and perfumed their hearts with Peace in general: to Thomas (then) alone he speaks; for whose sake alone, he now appeared. See the Love of our Saviour! that not only appeared, when the rest of the Disciples were together, to confirm them, and show his care (in general): But even for this one doubtful mans-sake alone, and to cure him only, he showed himself again: still bearing in his blessed Flesh all those cruel wounds of his Passion; that Thomas might know, (and all, that are wavering, like him) that he did not die that cruel death, and doth not still bear those bloody wounds, for his Church (in general only): but, even for every particular man (in the singular,) that calls upon him; as if he had suffered, for no other; but him alone, and him only. He appears not to him in greatest glory; lest he should more amaze him, than before. For, if they could not look on him, at the Transfiguration; much less, now. But, as when he came to heal man's sin, he left his Glory, and appeared in the form of a Servant: So, now he came to heal his Servants doubt, he withheld his Glory, and appeared in the form of a Crucifix; with his hands, and side, pierced. Not, in that amazing glory, wherein he made him: but, in that great humility, wherein he died, to save him. And (here) he exhorts him to Believe: as well, by demonstration; as precept. He, not only bids him believe: but shows the wounds, he had taken, for him; that he might believe. That our Saviour did after death retain, and doth yet retain, the marks of his Suffering, is the general Tenet: Saint Augustine says, Domini corpus in Coelo esse credo, ut erat quando ascendit in Coelum. And Epist. 146. Tom. 2. yet, those blessed marks, are in his holy Body, no deformity; but, excellent Beauty and ornament; shining (as is thought) in particular glory. And, as those wounds, in him; so (it is held) that the Scars of Martyrdom in the Saints, shall (in their glorified bodies) appear like Stars in the Firmament; like Gems, set in gold; like Roses, on their stalks; and like the blushes, on the Roses. And, it is held, that he not only did, or doth; but shall retain them for ever. And, there are many reasons, why he should so still preserve, in his Body, those marks of death; though, he hath destroyed the Kingdom of death. One is, that we may know him, that rose, to be the same that hung on the Crosse. [Videte manus, quia ego ipse sum]. A second is, that he might still show his Love: [Qui dilexit, & lavit in Sanguine]. Luke 24. Apoc. 1. Thirdly, to show that we are now Redeemed; and that these are the signs of his conflict and victory: [Vulneratus est propter Iniquitates nostras]. Fourthly, to show that as he bears them, in Body; so he Isai. 53. bears us, in mind: [Ecce in manibus meis descripsi Te]. Fifthly, that Isai. 49. we also should mind him, for it: [Hoc sentite in vobis, quod & in jesu Phil. 2. Christo]. Let the same mind be in you, that was in jesus Christ: ut totus nobis sit fixus in cord, qui totus pro nobis fuit fixus in Cruse. Sixthly, he bears them, to Reconcile his Father, [Advocatum habemus 1 joh. 2. cum Patre]. Seventhly, to confound the wicked, [Videbunt Eum, quem joh. 19 transfixerunt]; to whom, he may say, as Saint Augustine says: These De Symb. l. 2. c. 8. wounds, this Side, was opened by you, for you: and yet, ye would not enter. And lastly, they are kept, to glad the Saints. For, as it is shame and confusion of face to the others; so to them, it must needs be great joy, and consolation, when they shall ever see him, continually wearing those Love-tokens, about him, which he took for their sakes. O my Soul! behold (here) thy God: consider his Benignity, Humility; and fervent Love: that, not only came to Thomas with his wounds, for his particular confirmation; but yet retains them; to assure thee, that he is still the same, and that he will never forget those, for whom he took them. Deinde dixit Thomae; infer digitum tuum huc; & vide manus: & affer manum tuam; & mitte in latus, etc. And he said to Thomas; put thy finger here, and see my hands: and put forth thy hand, and put it into my Side, etc. CHrist, is as curious in satisfying Thomas; as he was, in demanding. For, he answers him, in his own very terms. Thomas would not believe; but, by his eyes: unless he saw the prints in his hands. Christ says, (to satisfy, that Sense): vide manus meas; See my hands. But, he would try farther; he would touch the wounds in them, (at least) with a finger. That is granted too: [Infer digitum tuum huc;] Put thy finger here. But, if a finger be granted, may not a Hand? yes, [affer manum;] Put forth thy hand. But, I would not only feel his Side, with it; but, I will put it into his Side; or, non Credo. Well, mitte in latus meum: Put it into my Side; &, ne sis incredulus, sed Credens. All these, are Christ's own words. He refers him not, to those, that had seen him; nor, to the Scriptures, that testify of him; but gives his wounds into his hands, to be felt by him. Non opus est Verbis, credit Rebus, ait. And herein appears the certainty Ovid. 4. fast. of his Godhead; and, the greatness of his Goodness. His Godhead; in that, being absent, he so exactly knew, what Thomas desired: His Goodness; that he would condescend, to show him these curious particulars, that he had desired. But Men must not (from hence) presume, to frame to themselves curiosities in Religion; and hope to be satisfied. For, Christ once satisfied Thomas his curiosity; that no man might (hereafter) be curious. It is not for every bodies fingers, to be ra●…ing in Christ's Side; nor, to touch him, at all times. To Marry, it was denied; with Noli me tangere. To Him, it was granted; affer manus: fiat tibi, sicut vis. But she, desired to embrace him, that she might detain him still with her, who was to ascend to his Father: so he said; nondum ascendi. And He, only desired to touch him, for the confirmation of his Faith. Therefore, his pious desire was granted; and her desire (not yet rectified) was denied. It is not plain, (in this Text,) that Thomas did touch him, neither. And none, of the other Evangelists, have a word of this matter: but many Writers (as Cajetan in his jentaculi; Thomas Aquinas, citing Leo, St. Gregory, etc.) do hold, that he did. And, some of them collect it, from Christ's following words, [Quia vidisti, credidisti] id est, (say they) quia tetigisti. (for, they make them, equivalent;) and, bring proof [gustate & videte, quam suavis est Dominus] that is, Taste, and Feel. For, we Feel; and not, See; by Tasting. Again, (in Luke 24.) Palpate & videte, nam Spiritui caro & ossa non sunt: id est, (as Tremelius translates) palpate & agnoscite: know, by feeling. For, we know not Flesh and Bone, so well by sight, as by feeling. Thomas had desired, as well to Touch; as See: and Christ came of purpose, to satisfy him. Therefore, it is as likely, that He felt also; as saw his wounds. Neither is it against the dignity of Christ's glorious Body, that it was felt by Thomas. Since, even senseless Creatures, touched him; when he stood with his Feet on the Sea-shoare (in the following Chapter;) and, when he ate the Fish and Honeycomb with them. He offered also his Hands, to the other Disciples, before; to be touched, Luke 24. and handled: to prove the truth of his Resurrection, and the verity of his humane Body. Which, he would never have done; if he would not have been touched. No doubt then, but that he touched those precious wounds: by which, not he only; but all mankind, was healed. It had been enough, for his Confirmation, to have seen, what he saw: but, it makes most for our Confirmation, that he felt, what he saw. For, thence we know, that he had no fantastical Body; but, was truly risen; and, the same. And (herein) Thomas his Absence and Incredulity hath bred more faith in us, than the credulity of them all. For, had not he doubted, we had never had it so plainly proved; as Saint Gregory sayeth: Dum in magistro suo palpat vulnera Carnis; in nobis sanat vulnera Infidelitatis. By putting his hand into his Master's Side, that wound by him again opened, poured out Faith on all men; to confirm them, that had before poured out Water, (to wash them); and Blood to redeem them. And as Christ, (extendens manum) caught Peter, when he was ready to sink in the Sea; and said: Modice fidei, quare dubitasti? So (here) Extendens manum, giving his wounds to feel, he upholds Thomas, that was ready to sink in unbelief; and said: Ne sis incredulus, sed credens. That we also might believe, with him. This is Christ's Exhortation to all men; as well, as to Thomas. And (indeed) this is the very end of Christ's Manifestation in the flesh: the end of his miraculous Life; Death; Rising; and Appearing; and of all his Actions: that we should be, not faithless, but faithful. This, is the end, of all Christ's pains; of all his Apostles preaching; of all the Evangelists writing; the very cause, the scope, and drift of the whole Gospel, (as Saint Vers. 31. john says, in the end of this Chapter): These things are written, that ye might believe, that jesus is the Christ, the Son of God. And then, he shows to what end our faith is: That, in believing, ye might have life, through his Name. It is time (then) that Thomas believed, and applied Christ to himself, by touching. For, without Faith; no Life: Qui non crediderunt jud. 5. predidit. And therefore, Christ (preaching, to save him) order his Sermon of Instruction, into these parts. First, he shows himself (by 1. demonstration) unto him. Next; he lays himself (by Application) 2. unto him. Then, he concludes this Doctrine, from the premises; be 3. not faithless. And lastly, shows him the Use: [but faithful]. 4. This is Christ's Doctrine, and Use; collected from the premises of all his Actions. And this, is the Doctrine of the whole Gospel; and the Use, we are to make of it: Be not faithless; but faithful. But, if this be the very end of the Gospel, why did our Saviour suffer the very Apostles themselves, (that were to be the Preachers of this Gospel) not only Thomas, but even all (as we saw before) to be so hard of belief? Certainly, it was not only (and alone) because that (by their doubting, and his Manifestation) his Resurrection might be, the more-sufficiently, proved: But, it was rather, for the comfort of the weak Saints; that might live after them: and to give them hope, (even in unbelief) that he may yet, be gracious unto them. For, Saint Paul is he that says it: Conclusit Deus omnia in incredulitate, ut omnium misereatur: God, hath shut up all in unbelief, that he might have mercy on all: O the deepness of the riches, both of the wisdom and Rom. 11. 32, 33. knowledge of God How unsearchable are his judgements, and his ways past finding out! And, as Saint Paul himself, hath (here) thus admired it; so may I ever do, and say: O golden sentence! worthy to be engraven in the heart of every wavering Believer! It shall ever be a Vade mecum; as a Frontlet, on my brow; and a Breastplate, on my heart: that, remembering this, it may be my Shield in Temptation, and give me hope; that, when I feel my faith most weak, and am even shut up in unbelief, God will have mercy on me. But Thomas was now rid of this disease; as we shall hear, by his Confession. 5 Confessio. Verse 28. Verse 28. Respondit Thomas, & dixit ei, Dominus meus; Deus meus. Then Thomas answered and said unto him; My Lord, and my God. THE woman, with the bloody Issue, was healed of the Infirmity of her Body, by touching Christ's Garment; and Thomas was cured of the Infirmity of his Soul, by touching Christ's Body. Such Cures our Saviour works, where he is touched; or, but toucheth! Dixit, & factum est; Infer manum, esto Credens: a Word, or Touch; and, it is done: [and Thomas Canfessed]. Now Thomas sees, (what he desired), enlightened by the Lamp of his Faith. For, as a Lamp (says Saint chrysostom) enlightens a whole House; so doth Faith, a dark Soul. And, his Faith was kindled by his Touch. Nothing is pleasant to us, without Light: nor, nothing pleases God, without the Light of Faith. Without that, impossible it is to please God, (saith Saint Paul). Therefore, till Thomas believe in his Master, he could challenge no part in him: but, by his faith he begins to be reconciled, and to have his part in Pax vobis too. justificati ex fide (says Saint Paul,) pacem habemus cum Deo, Rom. 5. per Dominum nostrum jesum Christum. Out of the strength of his Faith, the peace of his Conscience, and the joy of his Soul, with all reverend Alacrity, he makes this Confession: [Dominus meus; Deus meus]. He hath (now) let in his Master into his heart; and hath made him his Lord, and his God. Out of the abundance of the heart the mouth speaketh: and (thus) with the Heart, Man believeth; and, with the Tongue, man Confesseth unto Salvation. Mat. 12. 34. Rom. 10. 10. Shall wenot think, that Thomas did now receive the Holy Ghost, with this Touching; as well, as the Rest had (before) by Christ's Breathing? No doubt, he did. For, Christ could as well inspire him with the holy Spirit, through the mouths of his wounds; as he did them, through the Breath of his mouth. And, he might as well say, upon this Confession of Thomas; as he did, on that of Saint Peter; Flesh and blood, hath not revealed this unto thee. For, Saint Paul says: No man can confess, that jesus is the Lord; but, by the holy Ghost. And, 1 Cor. 12. 3. I believe, that Thomas (at this time) received it; though, it be not written, here. For, many things did jesus, (says Saint john) that are not written in this Book. So that (now) he was, as full of the Holy Ghost; as the rest: and, his Faith, which was (late) the weakest, is (〈◊〉) equal with the strongest. No Faith, stronger; then, what is gotten after a doubt. For, he that never doubted, scarce ever well-beleeved. And, as he made the greatest doubt; so, he made the plainest confession. Prae caeters, dubitavit; prae caeteris, confessus est. They all come short of his, in all their Confessions. (Peter; Marry Magdalen; john Baptist; the Centurion) none of them Confess him so plainly, nor so excellently. For, in these three words [Dominus, Deus, meus] all, that can be said of Christ, and us, is epitomised. here is our Nature (his Humanity) in Dominus (Lord, or Master): so, they called him (as Man, in the Flesh) before his death. Then; here is his divine Nature, (the Godhead) in Deus; now acknowledged, after his Resurrection. Then, here is the Unity of these Natures. For, he confesses them both, to be in his Person. And lastly; here is Our Belief, and Faith in Him; expressed in Meus. In Dominus (on his part); we are taught to know, and confess, his Power. In Deus; his Perfection. In Meus: his Mercy. Again, (on our part) in Dominus; we are taught to know and confess our Subjection: and, that we are but Servi. In Deus; our sinful lowness: and, that it differs from his Perfection. In Meus; our nearness to his humane nature; and, our Confidence, in his Mercy. Which Mercy, is referred (both) to Dominus and Deus: and, is (so) to be applied. Deus, qui creâsti Carnem meam: Dominus, qui (ut me Redimeres) Carnem meam sumpsisti; & (ut me tecum resuscitares) jam à morte resurrexisti. So; Christ obeyed (as, Dominus) in his Omnipotency; adored (as, Deus) in his Perfection: and, applied (as Meus) in his Mercy; is a Sum of Christian Religion, and a Model (though a small one) of the Greatness of our Saviour himself. This (no doubt, on his knees) in all humility, he confesses; which all knees are bound, to bow to; and all Tongues, to confess; that, jesus is the Lord, to the Glory of God the Father. This, was an excellent Confession, and (indeed) the most excellent, that we read of; for the plainness and succinctness of it. Yet Christ is not beholding to him for it. For, I look back, and see, that Thomas answered, and said. It was not ex mero motu, propositum; sed, post exhortationem, responsum. He answered, and said. Whatsoever we do, is required: we have no works of Supererogation. Our duty (in our works) is not of our freewill; but only the answer of our Obedience to God's Commandments. And, our acknowledgement, (in our Confessions) is not of our own free motion. And, Thomas made this his Confession, answering: to show, that his Faith. was (now) answerable, to what was (before) required of him, [But, be not faithless, but faithful]. But, it may be demanded: did this Confession proceed from Thomas his Faith? That, cannot be. For, faith is the evidence of things, Heb. 11. 1. not seen. And, his Master was (now) before his eyes. Hope, that is seen; is no hope. This might be (perchance) an acknowledgement of Rom. 8. 24. an evident Truth; but, no Confession of a Faith. We shall see, that it was (though). For, his Confession was of two parts: That it was his Master, he saw with his eyes, and felt with his hands; and (in this) he confessed an evident Truth, [Tu es Dominus meus]. But [Tutor, es Deus meus]: Where, saw he that? No man hath seen God at any time, (saith Saint john). Here (then) is his Faith: (the evidence of things john 1. 1●…. not seen); and his Confession, merely, the prompture of the Spirit. He saw one thing with his eyes: but, he believed another thing, with his heart. He touched his visible Humanity, with his hands, (to assure him of the Manhood): but, he embraced the invisible Deity, in his Soul, by Faith, (to assure him of the Godhead): and both these he confessed (together) in one person. So that now (as a Father observes) he hath touched Christ thrice: non solum Corpore, tangend●…; sed Cord, credendo; & o'er etiam, confitendo. Come hither now (all ye Heretics) and be not faithless, but faithful; and confess (with Thomas) that Christ is God the Lord, to the Glory of God the Father. By all this, it may well be confessed, that Thomas was (now) converted: he had (now) a sound Belief, and made a good Confession; his Faith was grown strong. Yet some may say; it was grown (now) a little too strong. If he will confess Dominus, or Deus; We will agree with him: but Meus? will he have him (all) to himself? what shall the rest of the Apostles do; that were his elder Brothers in Belief? nay; what shall the whole Church do? and, all the posterity of the faithful to this day's generation? Is his Faith so covetous? he may well be extreme faithful (indeed); but (sure) not very just, in this desire. But, far was this thought from Thomas; either to Injure God, or his Brethren, by his Confession. He only meant to make amends, for Non Credo: (in the same number). He had not said, [Non Credimus,] whereby he might interest them, in Unbelief: and therefore, he need not say [Deus noster] to quit them; but only so much, as might manifest his own Faith: Since every man must believe, for himself, (in the singular;) though he must pray for others, (in the plural). Therefore, in Deus mens, he means, that he was his God; as well, as theirs. He knew (in the Books of Moses) that God is not tied to persons. He is, not only the God of Abraham, (with whom he began the Convenant); but, of Isaac, and of jacob, and of their Seed (too) for ever. Therefore, he intends not [by Deus meus] that God is his God, only: but, that he only, is his God. (Dominus meus,) my Lord; whom only I serve: (Deus meus) My God; who only preserves me: but, not [Dominus Deus meus] who preserves but only Me. Non, meussolus; sed, Deus-solus. Tu, Dominus meus; & ego, Servus tuus. Ego, filius Ancilla; Tu; filius Dei, & Deus meus. These have a necessary relation, and are Contingents. In this sense, is his Confession. For, if any shall (in his belief) think God only his: or (in his Prayers) think God present with him only; he wrongs God; his Brethren, and himself, (as was well observed, by an * Made by Sir Edward Spencer. other Meditation in this case). He wrongs God; in that, he will Circumscribe him (to place, and person) who is Infinite. His Brethren; in that, he would (the while) deprive them of his presence, in their prayers. And Himself; in believing that, which is not; and altogether inconvenient. Christ cannot be so appropriated, or enclosed. For, the best things, are communicable. Yet particular Application is such a thing in Divinity, that (without it) all seems dead to us. It is like a Soul, to a Body; it gives life and sense, to what we read or hear. Dominus & Deus, (the two Natures joined) make an excellent Body, in the person of jesus: but, this Body, is dead to us, without Meus: We have no sense, nor feeling of it: the Application, is all. Till jesus, be Meus, Christ is not borne; much less, Risen: but, is dead to us. As soon, as ever Thomas felt Christ living, he called him Deus meus. He had called him Dominus, before: but, never Dominus meus, john 14. till now. We must apply him, ere we can find comfort by him. Deus meus was his own application, in his Manhood: and then, when Mark 15. 34. he seemed to be most unlike God, or belonging to him: When he was counted, as for saken of God, (even, upon the Cross). And, though he be God of Nations; yet he speaks to a Nation, as to one man: [Audi Israel.] to show, that he is God also of every particular man, in that Nation. Deus meus (then) is allowable. We may apply it: nay, we ought, to apply it. For, if He be not Mine; I am none of His. And, there is nothing in God, that is not Mine. For, I, must be in him, and he, in Me: and therefore he is john 15. 3. wholly, mine: and died wholly, for Me. Yet, not so-mine, (or, for Me;) but, that he is communicable. O jesus! esto mihi jesus. O my God, be (to Me) a Saviour. For thou art also God and Saviour of all Mankind. Say then (my Soul!) with them, that partake with thee this happiness [O my God, o my Lord,] the Lord of my Life, the God of my Salvation; blessed be thy name! and confessed be thy Goodness! that dost all this for Me: For Me, (in particular), as well as for the most glorious Apostle, of them all. But, (O my Soul!) thou wavering, faithless Servant of this gracious Master! since thou hast (with Thomas, to Cure thy unbelief, and to strengthen thy weak faith) desired, not only to See, but Touch, and put thy hands to his blessed wounds; or else, thou wilt not believe, that he lives; (at least) that he lives in thee: How wilt thou now (that a Cloud hath taken him out of thy sight) obtain thy desires? thinkest thou, that he will come from heaven, to satisfy thee? Yes: no doubt, he william. And thou shalt both See, and feel him. Learn thou here first (by Thomas); to desire, as well, as to doubt: Then, assemble thyself with his Saints, upon his day, within the doors of his House; and, he will (then) be in the midst; he will come with vobis vobis, to strengthen thy fearful Faith: and he will show thee his hands, and his Side, in his holy Sacrament (for, that, is his Body): there, mayst thou see, with thine eyes; and feel, with thy hands, presented (in the Bread) his Body, which was broken for Thee: and, a vessel of his Blood, which was shed for thee. Put forth thy hand (then) and touch them; and put not thy finger only unto them: but receive them into thee: and, when thou seest these Saving Mysteries, and feelest the gladsome Effect thereof, Confess (non solum Corpore, tangendo) that he, is Dominus tuus: that so was wounded in his Humanity, and had power to die for thee. But (attracting Faith, by this Touch) [cord, credendo] acknowledge [ore etiam, confitendo] that he, is also Deus tuus: that had power, in his Godhead to rise again, for thy justification. Thou knowest, that he was Anointed, not only as a Priest; but, as an Offering. And, none, but Meat-offerings, were anointed; nor, none, (but Priests) might eat of them. Here, in this Sacrament, he Leu. 2. offers himself; not only, to be Touched; but (as a Meate-offering) to be eaten. Purge (then) thyself, by thy true Repentance; and Sanctify thyself, by thy holy Faith; that thou mayst be one of his Royal Priesthood: and so, be worthy, to feed on him. In this Sacrament, he comes (as he came first to Thomas): he shows his Signs, saying: Esto credens. Then, he comes, as he came (the second 1. time) to Thomas and the rest (in the next Chapter); with [Venite & Prandete]; and, breaking Bread, gives himself to Thee. 2. Thou seest, in the Sacrament (to be touched) nothing, but Signs of Chap. 21. 12. his Body, and Blood; (Bread and Wine): they are no Signs of his Deity. For, what will ye liken God unto? Apprehend that then (like Thomas) with thy Faith; so, shalt thou also find, and feel his Godhead. For, Credere, invenîsse est. And, though faith be of Things not seen: yet, it may be of Things, to be felt. What we see not, with our eyes; we may feel, within us: & Christus tangi potest (saith St. Bernard); but, it is not, Manu; sed affectu: desiaerii digito: devotionis amplex●…. Nay, (he says) He may be seen, too: but, non oculo; sed v●…to: non oculo Corporis; sed oculo Mentis. That he is Man, thou mayst see, by the Signs of his Body, in his Sacrament: That he is God, thou mayst see, with the eyes of thy Faith in the Sacrament. Not Transubstantiating the Species; nor confounding the Natures: but, as Thomas saw one thing with his eyes; and believed another, with his heart, (acknowledging a distinction, in Dominus, (a Master,) and in Deus (a God; yet both united, in Meus): So must we, here; Quod divinum, & humanum est, distinguere, & separare; itemque separata simul-jungentes, unum Deum & Hominem fateri. Magnum Mysterium! Sile, Anima mea: Secreta Des nostre. These Secrets, may be (better) felt, then expressed. Thou hast been (my Soul!) desirous (thus) to meet and touch him. When thou comest within his House, and to his Table, in his presence, O! be not thou faithless, but faithful; and, he will come unto thee: and thou shalt then (like the Maries) hold him by the Feet; he shall not go from thee: but, become Pax tua, and dwell in thee, for ever. For, we know, Christ dwelleth in our hearts by faith, Eph. 3. 17. Barn. Ser. 67. [Transgreditur enim fides, rationis fines; humanae Naturae usum, & experientiae terminos]. Only Believe, and it shall be done unto thee. O Lord, increase my Faith! Lord, I believe: Lord, help my unbelief! I must confess, I have been long in this Meditation: I could not choose: the points, are so many. But, I am (now) concluding, with that (which is the best conclusion), Christ's Blessing. 6. Benedictio. Verse 29. Verse 29. Dixit ei jesus; Thoma, quia vidisti me, credidisti: Beati qui non viderunt, & crediderunt. jesus said unto him; Thomas, because thou hast seen me, thou believest: Blessed are they, that have not seen, and have believed. AFTER his Confession, When he comes to Bless him, he calls him (by his name); Thomas: which he did not, before. When he believes, he acknowledges him for his, and takes notice of him, by name. We read not (in Scripture) that he called any of his Disciples, by their names, with his blessed mouth, after his Resurrection; but only Peter, Mary, and Thomas. Two of them, he named, to confirm their Faith, and Hope in him: and, the third, to increase his Love and Charity, to his Brethren, [Pasce Oves, &c]. Let us (then) continue in hope; be faithful, and full of Charity; and he will know our Names; and, they shall never be forgotten. He (that is the Word everlasting) will make them, one of his words, and write them (as he hath done his own word) in a Book, (even the Book of Life) that shall never perish. Thoma, quia vidisti me, Credidisti. Thomas, because thou hast seen me, thou believest. AFter he hath named him, for his: he both approves his confession, to be true; and testifies his Faith, to be sound: [Credidisti, thou Believest]. Happy man! that hast him, (in whom thou shouldest believe), testifying, that thou dost believe; and believe, as thou shouldest. He may go away with a merry heart, that hath seen his Saviour, and hath a Testimony (from his own mouth) of the acceptation of his Faith and Service. And, so may we, too; that now remain: if our Service be, but as faithful. Thomas confessed Dominus meus: and Deus meus: We, than (that so believe; and so confess;) do make, as good a Confession; and Christ will put his Teste, to the Truth of it, [Credidisti]. We may fetch it here, from his Register (Saint john); with Beati annexed. Beati qui non viderunt & crediderunt. Blessed are they, that have not seen, and have Believed. HEre is a Blessing, like the precious ointment on the head of Aaron: that goes down, to the skirts of his Garment. It begins, as high, as Adam; and comes down the Beard; (to the ancient Fathers; patriarchs, jews, and Christians): even to us (their posterity) on whom, the skirts of Time (the ends of the world) are come. For, it is on all the believers (in general), that have not seen him. Aswell, those; that have lived before him: as those, that live after him. But, is Thomas (then) out of the number? and all the rest, that saw him? Nothing less: he hath a Blessing for them, in another place: Blessed are your eyes; that see, what Kings and patriarchs have desired to see, and could not. Nay; they are also in this Blessing (here) too: as we shall see, after. They, were blessed, in seeing him indeed; (which blessedness, we shall have too, hereafter): but, they were more blessed in believing in him. Many saw him, that were little the better, for it: Nay, many shall take acquaintance of him by sight; that he will not know. And therefore, when he said to Thomas: because thou hast seen, or felt me, thou believest, [Quia vidisti, Credidisti]: Thomas might well answer: Credidi, propter quod locutus sum: I believed; therefore I confessed. Not, because I saw thee with mine eyes: but, because I felt thee, in my heart. It was not, his seeing the Manhood, nor believing it; (for, all, that saw him die, believed it): but, his believing the Godhead, (which he saw not); that made him faithful. And, in this, (here) Thomas (and the rest of his Fellows) comes into this present Blessing. (Blessed are they that have not seen me, and have believed). For, none of them did, or could see, his Deity, (no more, than the patriarchs did; or we, do:) and yet, they believed it. They (then) that travel into Canaan, to see the print of his Feet, (Since they cannot see him, in the Flesh; and will not believe, he is Filgrims. Risen, unless they see the place, where they laid him) put themselves to a needless trouble: and seem to be like them, that wish they had lived in his time, to see him. Who, if they had, (peradventure) they would have cried (Crucifige) with the rest. I confess, to have seen Christ in the Flesh, and for such, to have acknowledged him, had been a glorious sight; and such a happiness, as many Saints have wished for: But, seeing there remains as great a Blessing on the Believers, that have not seen; let us rest contented with that; till we see him in the heavens, to perfect this Blessedness. And indeed, (to say the Truth) It is more honourable for a Christian to Believe, what he never saw. For, Faith is a spiritual virtue, and should not have a visible object: it cannot have a visible object. For, when we shall see God, face to face, Faith shall cease: and, only Love remain. In the mean time; Beati, qui eum quem Carne non Vidimus, ment tenemus: Blessed are we, in this Faith; with all the rest of the Believing patriarchs, Prophets, and Apostles. And that, in this very Blessing, from the mouth of the most Blessed himself. For, blessed was the Mother, that bore him, and the Paps that gave him suck; all Generations shall call her Blessed: Blessed were they, that heard him: Blessed are they that hear of him: Blessed were they, that saw him; and blessed are they, that see not, and yet believe in him. And, they are blessed indeed. For, they are blessed in themselves: they shall live, by their Faith. They are heirs, to all God's blessings. To them, belong all the Promises. They are blessed in their Works: (For, what is not of Faith, is Sin). They are blessed, in their Posterity: (For, they shall Inherit the Land). They are blessed, in their Memory: (For, they shall be had in everlasting Memory). They are so blessed, Heb. 11. in their Life; that the world is not worthy of them. They are blessed in their Death: (For, They rest from their labours, and their works follow them). And, they are most blessed, after death); For, He, that blessed them on Earth, shall bless them in Heaven, with a Crown of immarcessible Glory. This, is the Life, and Death of a faithful man. And, as Christian Faith is Epitomised in Saint Thomas his- Confession: So, is the whole Story of a Christian man epitomised in this Legend of Saint Thomas. For first, our Saviour withdraws himself, and appears unto others, 1. to provoke him; That he, seeing their joy, and finding himself (in a manner) absent from God, may (from his own doubts) raise a desire to see, and feel God, in himself. Then, he begins to withdraw his affections, 2. and assembles them in Fear, shutting the doors of his heart to outward disturbances, and waits when Christ will appear. Who Enters, when the doors are shut, and (standing in the midst) of his 3. disturbed Soul) Annunciat pacem, and gives him Peace together with his joy.. Then, He speaks to him, in particular: Sets his own Example before him, to follow; and shows him his hands. And, because he 4. cannot work as he ought; He lets him put his fingers into his hands, 5. to make perfect his weak Endeavours. So, he Communicates his wounds, (which he still keeps, in Love to him) and makes him partaker of his Merits. But then, the Christian must not sit still: but, put forth 6. his hand (with Thomas) to apprehend him, by Faith. And then, will he give himself, to be felt, and tasted in his Sacrament, and Infuse his 7. Spirit, by his Touch: and (thereby) establish his Faith more firmly. 8. Whence, the joyful Christian (answering, in Obedience, to what is required) Confesses, from his heart, that Christ is his Lord, whom he will only serve: and his God; whom he will only trust, for ever. 9 This Confession, Christ approves: and therefore blesseth him all the days of his Life, though he hath not seen him: and (after) 10. blesseth him Visione Beatificâ (with everlasting Blessedness) when he shall See him, in the Heavens. O 11. Anima mea Vade, & Tu fac similiter. Be thou faithful unto the death: and he will give thee the Crown of life. So be it. Amen. Christus, qui antè per virtutem suam, Surrexit in Corpore; Nunc etiam, per Fidem nostram, resurgat in Cordibus. Amen. A MEDITATION FOR THE NATIVITY OF St. JOHN BAPTIST. By WILLIAM AUSTEN, of Lincolns-inn, Esquire. LONDON, Printed for I L. and Ralph Mab. 1635. A MEDITATION FOR THE NATIVITY OF St. JOHN BAPTIST. Matth. Cap. 11. Verse 10. Hic est enim, de quo scriptum est: Ecce, mitto Angelum meum, ante Faciem tuam; qui praeparabit Viam tuam ante Te. For this is He, of whom it is written; Behold, I send mine Angel before thy face, that shall prepare thy way before Thee. Let the words of my mouth, and the Meditations of my heart, be always acceptable in thy sight, o God, my Saviour, and my Redeemer. JOHN the Baptist, is the Man, of whom our Saviour Christ says this: So Saint Matthew tells us but three verses before [He began to speak to the People of john the Baptist]. And this, is part of that, he spoke. So we know, whose the Words are: and, concerning whom this Text is spoken. And, though there be other worthy Testimonies of Christ, concerning this john (in this Chapter) both before and after this Text; yet, I pitch on these words only; because I find them, (first) spoken in Prophecy, (long ere he was borne) by Malachi; and (after) Mal. 3. 1. at his Birth, iterated by Zachary: and now (last) againe-cited Luke 1. 76. by Christ himself: and all (almost) in the selfsame words. Besides; it stands in the midst (here) of Christ's speech concerning him; as the Centre or Navel, where the Knot is. For these three Commendations, that go before this Text [No Reed shaken with the winds; Verse 7. 8. 9 11. No Man in soft clothing; A Prophet, and more than a Prophet]: And these three, that come after this Text; [That none was greater among the Sons of women; that, he concluded the Law and the Prophets: and, that he was Elias] are all knit-up here, in [Hic est] This is he, [de quo 13. scriptum est] of whom all this is both written and spoken. Ecce! Behold, 14. the Man! In him, are all these Commendations epitomised: and, he himself is epitomised in this Text. So that, (upon the reckoning) it is the very Verse, which Christ took out of the Prophet, for his Text, when he made this his Landatory Sermon to the People, concerning john; and, on this, he grounds all his other Commendations; and makes this Text, the reason for them all. Which we collect from the first word of the Text, (in Grammatical Construction) this Particle, [For]. Which ever gives a reason of the Antecedents. What Text (then) can be fitter, for Saint john's day; then that, which Christ himself took, when he spoke of the same Argument? An honourable Mention it is; both of the Person, and Office of Saint john, (which is all, that can be said of him). Of his Person; in [Hic est, de quo scriptum est, etc.] This is he, of whom it is written. Of his Office; in [Qui praeparabit Viam, etc.] That shall prepare the way. So, the parts (of this Epitome) be two. First, His Person: and secondly, his Office. And these two, shall terminate my Meditation, at this time; since, whatsoever also is spoken, in his Commendations, through the whole Scripture, may easily (and without crushing) be brought within the compass of these two: and so, within the compass of this Text. First, than we observe (as our first Part) what is said of 1. His Person. Wherein, we touch, 1. Quis. 1. Who Commends him. 2. Quando. 2. The Time, when. 3. Quo modo. 3. The Manner, how. 4. Quid. 4. The Matter, what. 1. Quis. HE that commends him to the People, is Christ. One, that best knew him; and therefore could best speak of him. For, he, was One, that was Before him (by his own Confession). Before him, indeed: john 1. 15. john 1. 30. john 1. 27. both, in Time and Dignity. In Time [Ant me factus est] he was made before him. In Dignity [whose Sh●…oe, I am not worthy, to stoop, and untie]. Not every Commendation, is commendable; but this, is. For; this, is the Testimony of jesus. And, for jesum Nazarenum Virum Acts 2. 22. 〈◊〉 Deo approbatum, (as Saint Peter says); for jesus of Nazareth, a Man approved; (and that, of God) (nay; that is God himself) to give a Commendation, can be no flattery; but, the very Truth: since, it comes from the Mouth, of the very Truth itself. And (that we may see; how the Blessed Trinity consent, in all their Actions) we have him, not only thus Commended, by the Son; but also, by the Father, and the holy Ghost. For God says, in Malachi; Mal. 3. 1. he will send him (Ante faciem meam) before My face, (in the first Person.) Here, Christ says, [Ante faciem tuam] Before Thy face, (in Luk. 1. 76. the second Person). And Zachary, by the holy Ghost, says: [Ante faciem Domini, praeparare vias Ejus] To prepare His ways. So have we, [Meam; Tuam; Ejus] Mine; Thine; His; All the three Persons pronouncing this very Text, concerning him. Whereby, we see how truly Saint john (the Evangelist) said: He was a man sent from God. joh. 1. 6. It is fit (then,) we take notice, of such a Person. 2. Quando. SO will we, of the Time also. Which we find (a few verses before) was, when john was (in Vinculis) fast by the heels. When, the very Vers. 2. King himself had committed him. A Time, wherein very few dare speak well (or, scarce speak, at all) of Men, in his case.. Nay, if he be laid up for offending the King; every man's mouth is stopped: No commending of him (then) in any case; unless, a Man have a mind, to lie by him. Rather, discommend him (then) if there be cause: the time, will fit it well enough. But, this Lamb of God fears not, to speak honourably of this his- Sheep; though he were (even, now) fast in the Iron fangs of that Fox Herod. Christ knew full well the cause Luk. 13. 32. of his Imprisonment. It was neither, for Felony, nor Treason; but, for being witness, to the Truth. Therefore (here) at the same time, the truth itself bears witness to him. Then, is the best Time: and then is the time, that God chiefly takes part with-his: when they are in Bonds, or suffer Persecution; especially, if it be for Righteousness sake. Again; He gives not this Commendation in the presence of john; or any of his Disciples (who gave the occasion; for they were gone Luk. 7. 24. first, says Saint Luke) for two reasons: first, because the People should believe, it was very truth, he spoke. For, had he meant to flatter john; he would have said it before him; or, before some of his Scholars; that joh. 5. 34. might (at least) have carried the Tale to him: and so, should He (that receives testimony from no man) seem to have begged it (reciprocally) from john. Secondly, He would show, in what Reputation, he held john's wisdom. For, Fools only, love to hear themselves flattered: but, a Wiseman, quando laudatur in fancy, flaggellatur in Cord. You vex him to the heart, to commend him to his face. He doth it (therefore) in the absence of john; and of those, that belong to him. Whereby, we may see, Christ is most- mindful of us, when we are absent, and lest think of it: and (often) thus keeps the knowledge of his goodwill from us, that he might not seem to flatter us, into his Love and Service. In their absence (therefore) he gives this excellent testimony of john, to the People; The Manner-whereof, next follows to be considered. 3. Quomodo. THe Manner, is very Emphatical. For, by three remarkable Terms Christ sets him forth. And they are (first) Hic est; (secondly) Scriptum est; and (thirdly), Ecce. First, (Hic est) This, is he. Which is a Note of singularity, wheresoever it goes; and fixes all men's Eyes, where ere you set it. It was no small matter, in those times (as a Poet, not long after said) digito monstrari, & possit, Hic est; To be pointed at, with the finger, for the only Ipse He. But, what of him? a Fellow, in a hairy- coat, and a Persi●…. Lether-Belt, that he should be worth a Hic est? Why, hic est enim. Mat. 3. 4. There is an Enim: a Reason, a Cause of it. Christ was ever able to give a Reason, for what he did, or said: and that, a good-one. Not, because every man talked of john; and therefore, worth the pointing at: but, de quo scriptum est. He grounds his Commendation (not, on what, they said): but, on what, was written. Scriptum est, is the Enim, for Christ's Hic est. Something it is, to have a Fame go, on a Man. Yet, as Words are but Wind; so Fame is soon blowne-over: When Litera Scripta manet. Books, outlive Men. Secondly, Scriptum est: Of him, it was written. And, it is material, to know who writ. For, there was then, (as now) some Writers, whose Lines lasted not much longer, than their words. They, that writ of john, were no ordinary Pamphleteers. In the volume of the Law, it is written. And Verbum Dei, manet in aeternum. Truth is, our Saviour (here) cities only a Text; but, names not the Authors. He would not seem to think, the Sons of Abraham so ignorant of the Scriptures, but that (as soon, as they heard a Text) they could tell, who writ it. Now, One, that writ of john, was Esay; (a most eloquent Man; thought to be, of the Blood-royal): and, Malachy was the other: (a most Saint. jerem. in Praefat. Biblij. Some thought Malachy to be an Angel in the flesh; as his Name signifies. Sixt. S●…ens. learned-man, if not an Angel) and thought by some to be the great Scribe, Esdras. And (which is more, than every eloquent and learned man is) they were great Prophets. Esay the first (in the List, of that goodly Fellowship, in the Bible); and Malachy, the last. So, that, first, and last; he hath been the Argument of famous men: yea, of famous Prophets. Who (as Christ spoke of him when he was absent) so they writ of him, long ere he was Borne. Therefore not like (either for fear or favour) to flatter him. Again; it is material, to know what they writ. For, Hic est may denote a Wicked; as well, as a good man: and Scriptum est may be said, as well of the Bad; as, of the Best. Ask Esay (first) then; and he will say: He was [Vox] a Voice. By that, you may know, he Isai. 40. 3. was no Carnal, but a Spiritual man. For, a Voice, is a Spirit. If you would know, what Spirit he was; come next to Malachy. And he will tell you, (Angelum) an Angel. But, there are evil Angels, as well, as Mal. 3. 1. good. Therefore, in God's person, he adds there, (Angelum Meum) one of Gods-Angels. Beside God, and his Creatures, there is nothing. And, of all God's Creatures, Angels are most excellent: higher then whom, you cannot go for a Comparison. This, one would think, were enough: but the Spirit is not content to call him, only an Angel; except it add, the Note of admiration (Ecce). Thirdly, Ecce. Which most commonly, is the Usher to some wonder. To say truth, john was a Wonder, and very well worth an Ecce. He wrought no Miracle (indeed) himself (as the Evangelist, joh. 10. 42. of his own name, said of him): but, he needed not: for, he was a Miracle, himself. In his Birth, being wonderfully Borne, as our Church acknowledges: and, such a wonder in his Life, that the people ran-out Uide the Collect. to See him, and thought the Devil had been in him. All which (with joh. 11. 12. the premises) put together, will be a good reason; and make a sufficient Enim, for Hic est; and, for Ecce (both). Now, learn by the way; that Christ (who is no man's debtor) is not behind with john (here) for the manner of his Commendation. For (much, in like sort) had john (before) commended Christ, to the People: First, (in john 1. 16.) Hic est. Where follows; de quo ego dixi. john. 1. 16. And lastly, (in john 1. 36.) Ecce. But john's pointing with his (Hic est) was but the fingers of a man's hand: Ecce digitus dei hic; Christ's john 1. 36. Dan. 5. 5. Hic est, was from the finger of God. Again, john's de quo, was but (ego dixi) his own word: But Christ's de quo, was more, then dictum; Exod. 8. 19 it was Scriptum: and that, by ancient Prophets. Lastly, john's Ecce; was but Ecce Agnus dei: but Christ's Ecce, was Ecce Angelus dei. joh. 1. 3●…. So, no man can honour Christ, but he shall be much more honoured, by him. And this, for the manner of the Commendation. 4. Quid. THe Matter of the Commendation, is That, which was formerly written of john's person, by the Prophets. And, in particular, he pitches only on this of Malachy; and sets it, in the midst of his Commendations; that the rest may (all) refer to it. For, if you ask why Christ called him no Reed, (no effeminate Person?) a Prophet? and more, & c? The reason will be given, from this-For, in the text. For, this is He [de quo scriptum est] that God calls, his Angel. If he pleased, he might have taken his Scriptum est, from Esay's vox clamantis; and so, called Isa●… 40. 3. him, his Crier. Or (because there wants an Ecce) he might have taken this Malachies Conclusion, Ecce mitto vobis Eliam Prophetam; and Mal. 4. 5. so called him, his-Prophet. But, since he hath chosen rather, to call him his Angel, and makes that, the Axle, for all his Commendations to Move on; we will do so also; and see (withal) Quid Scriptum est; as well in the New, as the Old Testament. Which (proceeding from One, and the same Spirit) we may well reduce to One and the same Centre, with Christ: (Angelum meum) My Angel. We seldom hear this Word (Angel) but it sets our thoughts on high. For it is commonly spoken of the Celestial Spirits above. But to take it so (here) were a wrong to the Text. For a man to think, because Christ came God, in the Flesh; therefore john, came an Angel in the Flesh, to go before him: he should be as right, as they that take Christ, for Elias; and john, for Christ. But john, was an Angel; Io●…, like an Angel. as Christ, was a Vine, (a Door, a Stone, etc.) only by Metaphor, or Similitude. First, in similitude of Conversation. For, (like the Angels) he was not (often) visibly conversant with men; but retired in the 1. Wilderness; there (like them) to contemplate on the presence of God, Luk. 1. 80. their heavenly Father. Secondly, in similitude of Chastity. For, Angels neither Mary, nor are given in Marriage: and such an Angelical 2. Luk. 20. 35. Virgins-life, Saint john is reported, to have lived. Thirdly, in similitude of Abstinence. The Angels neither eat nor drink: and 3. john (as Christ said of him) came neither eating nor drinking. Which great abstinence of his, made him so like an Angel, that the People went Matth. 11. 18. out to wonder at him: as if he had dropped from heaven. And, when Goodness, could not make their Truth say (with Christ) he was an Angel; yet Won●… made their Malice say; he had a Devil: which, is Matth. 11. 1●…. an Angel (yet); though, in the worst sense. Fourthly, in similitude of Office. For, he was Missus a Deo, employed here on Earth, in the 4. nature of a Nuncio, (or, Messenger); which, is the proper signification of Angelus. He had his Commission, from Ecce Mitto: and, by those very words of his Patent, he is made an Angel. For, those Spirits (themselves) are never properly called Angels; unless (like john) they be (Missi) scent, as Messengers, from the Star-chamber of heaven. For, by nature; they are called Spirits: by office, Angels. These Spirits (in former times) went between God and Man, by that name: and Christ (himself) did, often, by that name (in praeludio) play (as it were) the Mediator; before he came (visibly) in the Flesh. So that, the very first time we read this Name [Angel] in all the Bible, we find him doing the office of a Mediator: exhorting Hagar, to be reconciled Gen. 16. 9 to her Mistress. In this sense was john an Angel: who did (in pr●…ludio), before Christ entered, play the Mediator; to exhort men to Repentance, and to Reconcile them to their God. In all which respects (though some translate, in this Text, Nuntium, or Messenger, yet) Saint Jerome might well, (and did) retain the Prophet's old-word (Angel), that we may see (as Saint Mark calls him) Hominem missum, a Man sent to go before the Man, Christ jesus. So Malachy calls that-Man, (Angel●…m) an Angel: to signify, that he (that followed) was God also, with his Angel before him. But, that we may a little farther enlarge the matter, of the Commendations, and see how fitly this blessed Epithet sits on the person of this Saint: if we will look on [Scriptum est] What is written; we shall find Seven Titles, (two taken out of the old; and five more, in the New Testament) given to john, that express in him, as many angelical Virtues (or Prerogatives; as Petrus de Natalibus calls them) whereby, we may see this Title (Angel) fell not on him, by chance. 1. The first is, Vox clamantis: a prerogative of angelical zeal or Isai 40. 3. fervour. Nothing, is so vehement as a Voice: considering it hath no Corporal substance, nor dimensions. It is a thing like the Angels, or Spirits, of great force and fervour: especially, if it be [Clamantis] a roaring Voice, of a Crier. For this, Saint Mark is often painted in the shape of a Lion: because, he begins his Gospel with johns-title (Vox Mark. 1. 3. Clamantis in deserto) like a Lion, roaring in the Wilderness. A sudden and vehement voice makes men look about them; no less, than a Blow. And john was such a Voice, as could strike the heart, and never touch the Body. Like the voice of a Cannon, that flies farther, than the Bullet; and (sometimes) kills, where the Bullet never touches. For this servency, the Fathers call him, Praeco judicis. For, as the Crier, goes before the judge: So, went john, before Christ, to make way for him with his Voice; and to proclaim his will before him. In which respect, he may be assimilated to the Angel, in the Thessalonians; where it is 1 Thes 41●…. said: The Lord shall descend (in Tubâ) with the Trumpet, and the Voice of an archangel. So, (here) the Lord comes in, with his Trumpet (as the Fathers call john); and with the Voice of a Crier, (which Malachi calls an Angel). All which, is well put together by Chrysologus; dat vocem praeco, quia adest judex: clamat Tuba, quia adest Rex: & quia processurus est Deus, Angelus jam praecedit. He was a Fol. 396. Crier, before his- judge; a Trumpet, before his- King; and, an Angel, before his- God. 2. His second Title, is Elias: a prerogative of angelical Severity and Constancy. This is Elias (says Christ, Matth. 11. 14.) And, he Mal. 4. 5. calls him Elias, in the same sense, as Malachi called him, an Angel. Not (as the jews meant, and john-himselfe denied) [in Naturâ] in Nature and Person: but (as Christ meant, and john, indeed, was) in joh. 1. 21. john, like Elia●…. Spiritu & virtute, in Life, and Office. And, there is much resemblance between them. First, Elias, lived in the wilderness; scarce Eating, 1. in forty days together: and, when he fed, it was, on what came first to 1 King. 19 8. 1 King. 17. 6. hand: (Water from the Earth; and Food, from the Ravens of the air.) So, john lived, in the Wilderness; neither Eating nor Drinking; and, when he did, it was on What was next him (Locusts, from the Earth; Mark. 1. 6. and wild honey, that fell on the leaves, from the Air). Secondly, Elias, 2. was a rough hairy Man; girded, but with a Leathern Belt: and so, 2 King. 1. 8. Mark. 1. 6. was john: his Garments, of Camel's hair; and his Girdle, but of skins: he was no Man in soft clothing (as Christ said of him,) for they, that are in soft clothing, are in King's houses, and deal softly with them, for fear of stripping. But, john feared not to lose the Matth. 11. 8. Coat on his back, for the worth or fashion. He was no more in love, with his Garments; then the Angels. Who are conceived (when they appear) to clothe themselves with the Elements; which (by reason of their spiritual nature) they more willingly put off, then on. Thirdly, Elias, was severe and constant (as an Angel) in his Office. So severe; that, when his Life was sought, he durst appear, before the 3. King, (even Ahab); and (without ceremony) tell him to his face [Tu es], Thou art, he that troubles Israel. So constant, that, when the fear 1 King. 18. 18. of jezabel, had scattered, killed, or converted all the Prophets to Baal; He stoutly stood (alone) for the Lord, with extreme hazard of his Life, And (this Angel) john, was so severe, that he durst say [Non Ibidem. licet] to a King, (as very a Tyrant, as Ahab). Whom though he Mark. 6. 12. thought, that he might say, in a larger sense, than ever Saint Paul did; [Omniamihi licent, sed ego sub nullius redigar potestatem]: yet, john spared not to Correct [de omnibus malis quae fecit] says Saint 1 Cor. 6. 12. Luke, for every vice he had; as well, as for his Brother's wife. Lastly, so constant: that, neither the Flattery of the People (that cried him Luk. 3. 19 up, for a Prophet); nor, the fear of the Fox (Herod), in whose Den he lay by the heels for this, could move or daunt him. He was no Reed; to be shaken with such wind. And therefore, the jezabel, of Matth. 11. 7. that time (Herodias) seeing she could not shake him, plucked him up by the root: as Elias should have been served also, if jezabel could have caught him, (when time was). Fourthly, Elias, ran before the King of Israel, when Raine came down on the three-yeares-parched 4. 1 King. 18. 46. earth: and john, ran before the King of heaven, when the Dew of Grace came down on the parched Souls of sinful men. Fifthly, Elias, made his way thorough the River jordan, (when he went to heaven) 5. 2 King. 2. 8. by striking it with his Cloak: and john, made a way to heaven, thorough the same jordan for all Believers, by converting it into the Lavatory of Baptism. Lastly, Elias, died, no common way; but, 2 Kin. 2. 11. was Violently taken up to heaven in a fiery Chariot: and john, died not the Common way neither; but, went to heaven by violence in the fiery Chariot of Persecution. 3. His third Title, is Lucerna arden's & Lucens: He was a Burning-shining john, a Light. joh. 5. 35. Lamp (saith Christ): a Prerogative of angelical Sanctity, expressed by the two Properties of Fire: viz. to Burne; and Shine. Fire is the highest Element, next to Heaven; and is (ever) by nature, (like an Angel) ascending: a Creature so pure, that in the Old Law; whatsoever could endure it, was to be purged with it. For, it will mingle, with nothing; but, either consumes, or converts it, into Num. 31. 23. itself. By this pure Element, God hath often manifested his extraordinary Presence (his Glory, seeming like Fire). And here, in no Exod. 19 18. & 24. 17. small measure, did he manifest the glory of his Sons Coming, in this fiery Seraph (Saint john). Who, though he were not [Illa Lux], john 1. 8. that Light that lightens all men, that come into this world: yet, he was [Lucerna] an Angel of that Light; a Spark flying before that fire. And, being full of the Spirit of that light, participated of the same properties. He was Arden's & Lucens: He was no Saint Anthonies-fire; to Burn, and not Shine. Nor, no Ignis fatuus, to Shine; and, not Burn: but, Arden's per charitatem, & Lucens per doctrinam: He burned, in Charity; and Shone, in Doctrine. And, the effects, soon appeared. For, when this fire once arose with his Caustics of Repentance; he (charitably) burned out, and purged the corruptions of men's Matth 3. 10. consciences: and, with the clearness of his Doctrine, he enlightened their dark Souls. So that, at the shining thereof, the shadow of the joh. 3. 36. Law began to withdraw, and vanish: that, the spiritual sense might appear, through the Literal. And now, the Letter of the Law (spiritually understood) is turned into Gospel. Yet, these Owle-eyed jews (that loved darkness, better than Light) when john shone, in the Pulpit (like a Taper, on a Candlestick) could scarce endure him burning, longer than a farthing Candle. An hour, was the utmost of their patience: and Christ told them of it, [Vos autem volutstis ad horam john 5 35. exultare in Luce ejus] they rejoiced but an hour in him: though an Angel, from heaven, could have brought them no better tidings. Fourthly, His fourth Title, is Propheta. He shall be called the Prophet john, A Prophet. Luk. 1. 76. of the highest (saith his father Zachary). A Prerogative of angelical knowledge. For, a Prophet knows and sees invisible things, with spiritual eyes; as, the Angels do. In this, he was like a Cherub; which signifieth [quasi Magister] a Master of knowledge and Science. In Isidore. Matth. 11. 5. which respect, Christ says; he was more, than a Prophet. For, first, He knew, and saw more, than they all, that went before him. By them, Christ was only foreseen: by john, he was seen. None ever spoke so plainly of Christ: [jesum, quem praedicat, Vidit] he was able to show, to the People, that God, whom he preached, [Ecce, Agnus dei] joh. 1. 29. joh. 1. 30. and point him out with his finger [Hic est,] this is, Herald Secondly; In that angelical knowledge of the sacred Trinity, none of the Prophets, was like him. None of them, ever (so plainly) knew 2. that Mystery. For, unto him, (at the Baptism of Christ) all the Three sacred Persons appeared sensibly, at once. The Father; in a Voice: the Son, in the Flesh: and the holy Ghost, in the shape of a Dove. So, he heard, the Father; he felt, the Son; and he Saw, the holy Ghost. Thirdly, He was a Prophet, by Father and Mother: For, they were (both) Prophets. (A thing, that happened scarce, to any (if, to any) 3. of the former Prophets.) Lastly, More, than a Prophet. For, he was a Prophet; and, did prophesy, before he was borne. Which, none of them, did. When the Virgin 4. Mary saluted john's Mother; the Word (proceeding from the womb, where the Lord lay) descended thorough the ears of Elizabeth, to john; and there, anointed him, a Prophet (says chrysostom.) Then (says Ludolphus) did Christ (first) make his Forerunner, a Prophet; when Invita Christi. (Springing in the womb) he preached the Gospel of Christ's Coming; Luk. 1. 44. and, began his office, ere he was borne. For these Causes, we may add here (what Christ adds; a Verse after our Text): that, there arose not a greater. Which Saint Luke Luk. 7. 28. defines; saying: [Non surrexit Major Propheta] there arose not a greater Prophet, among the sons of Women; (the premises have made it plain). He was so great, that all men wondered, if he were not the Christ. Yet, hereby, as Christ meant, to commend john's worth, to the Luke 15. People: so, he meant not, to diminish the Reputation, of the former Prophets. Caeteris Prophetis non praefertur, sed aequatur. Christ says not, that he was greater, than other Saints; but, that others were not greater, than he; And this, is conceived (only comparatively) while they lived on the earth. For, as Christ adds; he, that was least in the Kingdom of heaven was greater, than he. The least-Saint (in the kingdom Ibidem. of glory) is greater, than the greatest, in the kingdom of Grace. Nay, even here, (in the kingdom of Grace) one, (that was despised, as a poor Carpenter); Lapis quem reprobaverunt; (whom they held as a Reprobate) was greater, than he. Therefore [inter natos mulierum] was Mar. 3. 6. Luke 20. 17. well added. Lest he should seem, to be equalled with Christ [Mulierum dicit; non, Virginum] there was none greater, among the sons of women, indeed: but, there was a Son of a Virgin, whose Books, (nay, whose Shoes) he was not worthy to carry after him. But, set-by him (who is fit to have Primatum in omnibus; the Pre-eminence in all Matt. 3. 11. Col. 1. 18. things) and, among all mankind, was not a greater Prophet, than john. Whether there hath been since; or, ever shall be (hereafter) indiscussum Ludolph. relinquitur. But, why did john (then) deny to be a Prophet, when he was asked joh. 1. 21. the question? Because, the jews asked, they knew not what. For, mistaking that place in Deuteronomie [The Lord will raise you up a Deut. 18. 15. Prophet among your Brethren, like me, etc.] They looked for a Prophet, like Moses: when Moses, meant it of Christ. In both which senses, john was not [Ille Propheta] that Prophet. Not a Prophet (in their sense) Synagog. judae: Buxtorfius. like Moses. For, he was, Elias. Nor, a Prophet (in Moses his-sense) (that is, the Messiah). For, he was, but his Crier. Yet, he was a Prophet, in Zacharies sense, [The Prophet of the highest] though not, the highest Prophet. For, that was Christ-himselfe. Thus john, was a Luke. 1. 76. Prophet, and more. For they, were but Nuntij: he only, came [ante faciem] Before his face. And this, was Angellike, indeed. For, they behold the face of God in heaven: and, john beheld the face of God in the Flesh: which, none of the former Prophets, did. Fiftly, His fifth Title, is his proper Name. johannes (or, jucchanan, as Luke 1. 63. Tremelius writes it) which signifies, Gratiosus; or, Gratia Dei. He was the first humane Angel of the Grace, coming in the Gospel. And, as his coming began the Time of Grace: So Grace, was the Argument of his Preaching; and he himself was full of it. Therefore, God would have him called, by the Name of Grace. A prerogative of angelical- Perfection. Wherein, is expressed his Spiritual Strength. He grew strong in the Spirit (says Saint Luke): he grew more, in Spirit and Grace, then in Body. It is true, they called him Zacharie, at first: which Luke 1. 80. Luke 1. 5 9 (it seems) at sometimes he hath retained. For, our Fathers have dedicated a Church in London, in the name of Saint john Zachary. And the potius, Sancnto johanni, Zachariae filio. significations, of either Name, are not disproportionable. For, Zacharia is Memoria Dei: and, to be mindful of God, is a special property of Grace. But this Name his father seemed to wipe out, when he wrote, His name is john: Which he received from heaven by an Angel Luke 1. 63. Luke 1. 13. Luke 1. 26. (the same Angel-Gabriel that brought the Name of jesus himself.) Now, as Gabriel (who signifies the Strength or Power of God) first brings the Name of (the Forerunner) john (which signifies the Grace of God) and (after) brings the Name of jesus, (which signifies, a Saviour): So (spiritually) we collect; That, it is wholly by the great Power of God, that the good Grace of God doth enter into the heart of Man, to prepare the way, and forerun Salvation. And as this Name (john) was not given him by Man, neither assumed, or deserved by himself; but, was sent from heaven, before he was borne: So the great Grace of God, (in him, or any else) was not; nor is-not given, or Merited by Man: but, comes (freely) from heaven, by the Power of God before Man can be borne-againe. For, it is called Gratia, quia gratis data. Whether you will take (gratis) for the Adjective, or the Adverb, it is ever [data] given-gratis, (Freely) Rom. 3. 24. & Gratis, (to the Thankful). And such, was john; Who thankfully acknowledges to have had it, (as all men have) from the Fountain of Grace (Christ jesus): of whose Fullness (saith he) We all receive, joh. 1. 16. grace for Grace. (Idest) For one Grace, (he first gives us,) we still receive another: for the Grace of Faith (gratis data) given freely (gratis) Rom. 23. to the thankful; we receive the grace of eternalllife, which is the free gift of God, through jesus Christ. [Grace, for Grace] that is, Life; for Faith. Which life, by faith is to be found only in the Gospel: Gal. 3. 11. Luke 1. 〈◊〉. (which, john began to preach.) The Grace whereof, till we embrace; we are under the Law: and, by that, no man can be justified. Zachary (a Priest of the Law) was dumb at john's Conception; and continued so, till he had written this Name [johannes] Gratia Dei, in his Tables. With him, the Law, and the Professors thereof (to this day) were put to silence; till they subscribe to the Grace of God, that cometh by the Gospel: but then, they shall have liberty to speak; Luke 1. 6●…. and be heard again. For, then, the Law (in steed of Litera occidens) will be turned (like Zacharies Song) into a Benedictus. All Perfection (in what degree so ever it be, in Men) is only from God's Grace. So Saint Paul acknowledges; [Gratia Dei, sum id, quod 1 C●…. 1●…. 〈◊〉. sum.] By the Grace of God, I am, that I am. And, not only the Perfection, that was in this-Angel (Saint john); but that, (which is also in the Angels themselves) is from Grace. For, by Creation they were made subject to Fall; and by Grace perfected, that they cannot Fall. So john (and other Saints) by Creation were (and are) subject to Fall: but, by Grace, Confirmed and Perfected; that they cannot Fall finally; no more, than the Angels themselves. Sixthly, His sixth Title, is Baptista. A Prerogative of Angelical- Honour; Matth. 3. 1. to be so near, the Person of Christ. He only of all Mankind, had the honour to be the Baptizer of his Saviour: by whom (as he humbly acknowledges) it were fitter, that he himself should have Matth. 3. 14. been Baptised. An office, fit for one-more, than a Prophet (an Angel, at least). For this, Malachy (as I conceive) calls him an Angel expressly [Angelum Testamenti] the Angel of the Covenant. Now, the Covenant Mal. 3. 1. (in the New Testament) which was to succeed Circumcision in the old, was Baptism. Of which, john was the Angel. For, he (first) brought in the Use of that Sacrament. Wherein; he, was but the Angel; An Baptis●… jobannis Sacramentum fuerit, necne? joh. 1. 33. not, the Author. For, in saying: (He that sent me to baptise, etc.) he confesseth, it was none of his Ordination; but his, that sent him. I know, most take Angelum-Testamenti, for Christ himself. I dare not contest: but the Author of the great Concordance applies that Name to john. And I suppose, not without some reason. Christ was the Author, and In verbo, Angelo. Wellspring of that Covenant, (who, from his own Side shed the Blood and Water of the New-Testament): And john was the Angel (or, Messenger) to declare it. He, was but the Minister; not, the joh. 19 34. Maker. Yet (to his honour) we see; That (as the Law was first received, by the Ministry of Those; whom Saint Steven (in the Acts) calls Angels: So, the initiating-Sacrament of the Gospel was (first) received by the Ministry of One; whom, Malachy (in the Law) Acts 7. 53. calls an Angel. And herein we may assimilate him, not only to the Angel that stirred the Waters of Bethesda (as He did, the Waters of jordan) to make them salutiferous, to them, that Entered: but also, to the Angel, joh. 5. 4. that appeared to the Shepherds. For, that Angel brought the Mark 2. 12. Gospel of the Coming of the King of heaven: and this-Angel, of the Coming of the Kingdom of heaven. That Angel showed Christ was come, to Live for us, (by declaring his Birth): and this Angel showed, that he should die for us, also by Baptising. For, as many, as are Baptised (saith Saint Paul) are baptised into his Death. Rom. 6. 3. Seventhly, His seventh Title, is Amicus Sponsi; the Friend to the joh. 3. 29. john, Amicus Sponsi. Bridegroom. A Prerogative of Angelical- Love. For, as the Angels, in Ardent Love, behold with Delight, the Glory of God; and desire to pry into the Mystery of the Gospel: So john, (with the like Love and joy) 1 Pet. 1. 12. beheld the Increase of Christ's Glory, and the propagation of his Gospel: Which, when he saw daily-growing (as, one property of Love is, To rejoice in the Truth,) like a true friend to the Truth itself, he cries-out: 1 Cor. 13. 7. Io●…. 3. 30. This Now my joy is fulfilled. And, john was fitly called a Friend to this Kingly-Bride-groome, for foure-Reasons. First, Ex Castitate: for his Chastity: He that loveth Pureness of 1. Prov. 22. 11. heart (saith Solomon) for the grace of his lips the King shall be his Friend. And john, was so pure in heart, and gracious in speech, that he had the Love of the Bridegroom Christ (the King): though for the same cause, he felt the wrath of the Adulterer Herod, the King. Secondly, Ex similitudine Morum. Likeness of Manners makes 2. friendship. They were so like, they were (oft) taken for one, the other. They were (both) valde humiles, very humble. Christ, (as David says of him) [Vermis, non homo] a Worm, and not a Man: and john, (as he, says of himself) Vox: a Voice; and no more. When Psal. 22. 7. he had the choice, to be reputed Elias, or the Prophet; (nay, the Messiah himself), (as most men thought, he was) he denies it, again and again, and calls them all to witness it, professing only to be Vox; joh. 3. 28. which, is less, then Vermis. For, a Worm hath (yet) some substance: a Voice, is (in a manner) nothing. Thirdly, They were Friends, Ex similitudine voluntatis: They (both) willed the same thing. And, their Preaching, was after the 3. same manner. The Kingdom of Heaven is at hand (says Christ); repent and believe the Gospel (Mark. 1. 15.) Repent (says john); for the Kingdom of Heaven is at hand (Matth. 3. 2.) And, as they willed; so they niled, the same thing. Defraud no man (says Christ, Mark. 10. 19) Require no more, than your due (says john, Luk. 3. 13.) Bear no false witness (says Christ, Mark. 10. 19) Accuse none falsely, (says john, Luk. 3. 14.) This made them Friends. For, idem velle, & idem nolle, summa Amicitia est. In this, he resembled one of the Cherubs on the Ark. Their faces looked one towards another; and they embraced Exod. 25. 20. each other, with their Wings. And john, (Angelus ante faciem) looked (with joy) on the Face of the great Angel (jesus): Embracing his Doctrine, and agreeing with him in all things. Fourthly, He was the Bridegroom's Friend (Ex Officio); By his 4. Place. For, as the Paranymphus, (so the Fathers call john) the Bridegroom's Friend, prepares the Bride (with all fitting Instruction, and Ornament) against her Spouse come, to marry her: So john, came to prepare the way; to Instruct, Adorn, and fit the Church, for the Receiving of her Loving Spouse (Christ jesus). Which, was john's proper Office. And thus (while we observe, Quid Scriptum est, what is written of (this Angel) Saint john, and his Person); we are fall'n (unawares) on the second part of our Text. 2. His Office. Qui praeparabit Viam tuam, ante Te. Who shall prepare thy way, before Thee. A Servant, that is sent to Prepare for his Master, commonly doth it, these four ways. First, by his Arrival, he breeds expectation. Secondly, he tells the Cause of his coming. Thirdly, he sees all clean, and handsome. And lastly, he returns, to give place to his Master. And these four ways, did john prepare the way, before our Saviour. 1. Nascendo. 1. By his Birth, and Arrival. 2. Praedicando. 2. By declaring, why he came. 3. Baptizando. 3. By seeing all clean. 4. Moriendo. 4. By departing. 1. Nascendo. FIRST, Nascendo; By being borne before him. Which (of all days, of the year) happened on this very day (Midsomer-day), just half a year before Christmas. That, even in coming into the world, he might go before him; at a Season, when the Sun had (newly) been at the highest. So were (also) the sons of Women. For, a greater, amongst them, never arose. But, as all things under the Sun (when they are at the highest) must (as the Sun doth now) decline again: so, did john. I must decrease (says he): and so, do all the Sons of Women, ever since: As He, in Glory; so We, in Goodness. joh. 3. 30. Terra malos homines nunc educat, atque pusillos, 〈◊〉. The glory of the Sons of Women, was borne in the declining days. Yet (to his honour) be it remembered, that, the Church keeps a Feast, on no Saints Birthday; but this, of john's: and, on his, it doth. The Why, the Nativity of Saint john Baptist, is festival. reasons may be these. First, john was filius Precum: not conceived, but by Prayer. Thy Prayer is heard (said the Angel Gabriel to his Father) and, thy wife shall bear thee a Son. Secondly, his Conception 1. Luk. 1. 13. was annunciated; and his Name brought from heaven, ere he was 2. borne, by the same Angel, that brought the Name and News of our Saviour himself. Thirdly, The other Saints of the Gospel (borne after Luk. 1. 18. the common condition of Men) received Grace, after Birth; and (often 3. were perfected by Martyrdom; therefore their deaths, and not their Births, are kept Festival. But john was partaker of the holy Ghost, in his Mother's Womb; where, he Prophesied, and began his Function, before he was borne. Fourthly, because his Birth was wonderful (praeter Naturam) his Father, being an old man, past belief of Children; and, his Mother, 4. Luk. 1. ●…8. Barren all her youth, and (now) well-stricken in years. Fifthly, because, Christ honoured his Birth (extraordinarily) with the presence of himself, and his Blessed Mother. For, about six 5. Months, after john's conception, Mary (being then with child of our Luk. 1. 56. Saviour) came to visit Elizabeth; and stayed with her about three Months; whence, it is Collected; that She was with her, when john was borne. Sixthly, for the worthiness of his Office. For, his Birth ended the 6. Matth. 11. 13. Law; and began, the Gospel. When (as Ludolphus says), Quod ante erat Spes, coepit esse Res. Therefore Chrysologus calls him, Fibula Legis & gratiae, quae diploidem summi Sacerdotis, Sancto Patri jungebat in Fol. 396. pectore: The Clasp of the Law and Grace, that fastened the Garment of the high Priest together, on the Breast of that holy Father. Lastly, for the words of the Angel, Many shall rejoice in his Nativity. Not only, Christians; but even (as I have heard) the Luk. 1. 14. Turks keep it Holiday. However, we may be sure, Elizabeth rejoiced, Luk. 1. 58. and all her Friends and Neighbours came joyfully about her. Zachary sung his Benedictus; and We (to this day) keep a Feast upon Vers. 68 it; that many may rejoice in his Nativity. In doing whereof; we show, how gladly we will Entertain the Master, when we feast, for joy of the Forerunner. These, may be the Reasons, for this Celebration. But, how did his Birth prepare a Way for Christ? One kind of Preparation it is for the King's Harbinger (or Messenger) but merely to Arrive, and come to Town. For, let but a Stranger come amongst us (in any extraordinary manner) though he-himselfe say nothing, yet his very coming makes men inquire the News, and what is like to follow: So, the very Arrival of john into this World, (his Birth being so extraordinary; that his Mother was barren; his Father, dumb till then; and his Name, given by an Angel) it occasioned all men to look for Miraculous times, and to inquire, saying: Who do you think this child should be? To which, Zacharie (as soon, as he could Luk. 1. 66. speak) answers plainly; That he was come before the face of the Lord, Luk. 1. 76. to prepare his ways; and give knowledge of Salvation to his People (if they had the grace, to take notice of it.) Which, when they heard, Fear fell upon them all; and these things being divulged, among the Luk. 1. 65. 66. Neighbours, and over all the hill-countrey (says Saint Luke) made as many as heard it, lay it to heart, and think well upon it; as it well became them, to do. For, to that end, was john (so wonderfully) Borne. Thus, even the first coming (the very Birth) of john (though he himself (yet) said nothing) gave men occasion to look for extraordinary things; and so, prepared a way in their expectations, for Christ-himselfe, to follow. 2. Praedicando. SEcondly, He prepared his way, Praedicando; by Preaching before him. After he was come, he told them, what he was, and why he came. What dost thou say of thyself? (say the Pharisees): john replies, [Ego vox clamantis.] I am the Voice of a Crier. Wherein, he joh. 1. 22. answers, for his Person, and for his Calling. For his Person; it, was (Vox) a Voice: for his Calling (or Office); it was [clamantis] of a Crier. Of Voices, there is vox articulata, that signifies somewhat: and inarticulata, that is (indeed) but (Sonus) a Sound; and signifies nothing. Now john was Vox articulata. In respect of whom, the former Prophets were but Sounds. For, as when One speaks a far-off, we hear a Sound; but, cannot distinguish what it is: at length, we perceive it is a Voice; and lastly, we conceive the Word, that is uttered by it: So, when the Prophets spoke, it was a far-off; they were almost, but Noises: we heard their Sound; but understood them not, till john came. Whom we know, to be a Voice: for, he hath manifested the Word unto us. Christ was the Word (that was conceived in the Bosom of the Father) and john, the Voice by which it was manifested john 1. 18. to the Ear; that so, it might enter, and remain in the heart. So, for his Person; he was Vox, not Sonus. For, he spoke plainly. And yet, but Vox; not, Verbum. For, he did but go before, to declare it [Vt manifestaretur in Israel, proptereà veni] He came, to that purpose. john 1. 31. And therefore his Office, was [Clamantis] of a Crier. No still-Voyce; but, a manifest- publike-Voyce. Such a one, as shook the Wilderness, and was heard over all the Land. He goes (as the Crier, before the judge): Parate Viam: Make way (my Masters); here Mar. 1 3. comes One (after me) whose Shoe, I am not worthy to untie. He was Praeco, and he doth his Office, Praedicando. For, if you ask, how we should make way? He goes-on (Preacherlike) and cities his Text; (viz. As the Prophet Esay says; Make his paths strait.) It is fit indeed, to Mend the ways, against the Coming of so great a person. Esay 40. 3. And, that they should not fail, in the Manner; he shows them how, Every valley, must be filled: every Hill, must be cast down; the Luke 3. 5. crooked, must be made strait; and, the rough ways, smooth. Nay, he not only directs; but Labours in the Work himself. First, Raising the Valleys. Filling the Low and abject People, with Precepts of 1. good Life: who never had such high thoughts before; Raising them to Works of Charity; To part with their Meat and Raiment, to them that wanted. Secondly, By casting down the Mountains; humbling the Luke 3. 11. proud Scribes, and Pharisees; by telling them, they were but a generation 2. of Vipers (though they bragged to be the Sons of Abraham) and that God could make as good Sons of the Stones, under their Luk. 3. 8. feet. Thirdly, He made the crooked ways strait; by setting right the Erring- Publicans, and Teaching them, to deal directly; Exact no 3. Luk. 3. 13. more, than what is your due. Fourthly, He made the Rough ways 4. smooth; by Calming the harsh Soldiers, with Neminem concutiatis; Luk. 3. 14. Do violence to no man. For, every fruitless Tree (that, like the Brier and Bramble, are good for nothing, but to do violence in the way; to Scratch men, as they pass, and Rake, what ere they lay hold on) shall be cut down, and cast into the fire: that the way may be rid of such. Luk. 3. 9 And, (to say truth), What with Rabbins Traditions; Priests ignorance, and People's wickedness, Gods-Vineyard was grown a Wilderness: Therefore, john's Cry was; Parate Viam in Deserto. Mark. 1. 3. And (lastly) When the Ways were (thus) Prepared, he enters into their houses, (the Closets of their hearts,) and Sweeps them clean with 5. Agite Poenitentiam; that Nothing might take up the Room, where Christ Mark. 3. 2. was to lodge. Now, to hasten them the more, he tells them, That not only the King; but, the whole-Kingdome of heaven was even-at-hand. This, is Gospel. And therefore, not only true: but, glad-tidings. If so; Why, doth he Cry Repent? Rejoice, rather. No. First, Repent: Make a clean house, [& tunc Venit Regnum] and then, comes the Kingdom, wherein you shall Rejoice. The kingdom of heaven? Why, that is news indeed. For, till john spoke it, you shall not read it (nomine expresso) in all the Bible. All the Rewards promised in the Law, seemed Temporalties; and were so understood; till this Light arose, and showed them another sense of the Scripture. They looked for a Temporal King, and a Temporal Kingdom; But he tells them, their King (they look for) is Filius Dei; and their Kingdom, is Regnum Coelorum. The former-Prophets propounded to the Righteous, Peace, Plenty, Health, Victory, etc. for their Rewards; but john preaches the Kingdom of heaven, to the Penitent. So, as Vox Clamantis, he Preached; and, by his Preaching, Prepared the way for Christ: who was the King of that Kingdom, which john preached. 3. Baptizando. THirdly Baptizando; By Baptising he prepared his way before him. For, when he had taught them, how to Clear the Ways, and (by Repentance) to cast the Rubbish out of doors; he sees (what is left) made clean, and handsome; He settleth their Expectations on Christ, by Washing and Baptising: Teaching them to believe on him, that was to come after him. Acts 19 4. There are conceived Three especial kinds of Baptism. First, Fluminis, in Aquâ: with this, john baptised. Secondly, Flaminis, in Poenitentiâ: with this, Christ baptised. Thirdly, Sanguinis, in Martyrio; with this, john was baptised. john baptised in Water, unto Repentance. He could not give Repentance: only (as a Minister) he prepared the way, by giving the Ceremony; and (then) comes Christ, with the holy Ghost, and with fire; (that is), Gives the gifts of the holy Spirit, whereby Mark. 1. 〈◊〉. they had true Repentance: which, is compared to Fire, because it purgeth. By which, they were enabled and made ready for the third Baptism also (if cause were), to receive their Confirmation, even in Sanguine. Now, though every man have not his Consummatum est, (his End, or Perfection) in Martyrdom; yet, every man hath his (In principis) his Beginning, in Baptism. The Minister (to this day) like Ioh●…, prepares the way, and gives the Ceremony of the Sacrament, by baptising with Water; and then, Christ gives the Substance: bestowing the Gifts of the holy Ghost, in such measure, as may best serve to his glory, and the good of the Baptised. By this, every man is washed from original Sin, and received into Christ's Church. We have no other apparent door of Entrance revealed. And it is worth observation, That as the first Baptism was in jordan (a River, which was the Terminus, (or common limit) between the jews, and the Gentiles; thorough which also, the jews entered into their Land of Promise: So also, is Baptism (there begun) Common to jew and Gentile. They may (Both) receive the Benefit of it; and they must also (B) pass through it; if ever they mean to Enter, and inherit the heavenly Land of Promise. For, there is no other Ordinary way into Christ's Church, but through these waters of Baptism. Thus, when john had prepared the way; he opens the Gate, through which, Christ and We first meet. And in this Sacrament, Christ himself met his People: He came amongst them, and was Baptised in the midst of them; in the same River; at the same Time; by the same Person. And, though for himself, he needed not; yet, since Luk. 3. 21. he had taken on him All man, he would pass through, all Sacraments, ordained for man: Which he called [Fulfilling of Righteousness]. Max. Ho●…. 6. super Epiph. Matth. 3. 15. A thing, so just and fit; that till it was done, he would not enter into the public execution of his Office; but then, he did. For, as soon, as he came out of the Water, he became a Mediator, He prayed. So john, not only by Baptising of the People; but even of Christ himself, Luk. 3. 21. prepared his way before him. 4. Moriendo. LASTLY, He prepared his way, Moriendo; by dying before him. When he had bred expectation, by being Borne; told the cause of his Coming, by Preaching; and seen all made clean, by Baptising: ere his departure (like a good Servant) he sends forth some, to see 〈◊〉 ●…ere his Master was a Coming; Art thou He, which should 〈◊〉; or, must we expect another? Which, he did not, to Resolve himself. Matth. 11. 3. For, with his finger, he could point him out, (Hic est;) Ecce Ag●… Dei▪ but, to Confirm his own Disciples, whom he only brought up to Serve Christ; that They, coming on this Errand, might know (when they saw the Lame, walking; the Blind, seeing; the Lepers, cleansed; Matth. 11. 5. the deaf, hearing; the Dead, arising; and the Poor, receiving the Gospel, etc.) that the Kingdom of heaven (which he had preached) was at hand indeed; and, that He, (who did these Miracles) was the King thereof: That so, these his-Disciples might adhere to Christ and Believe in him. All john's work was, but to Prepare the way; and fit the Disciples for Christ. Which, he did so effectually: that, the first Disciple, that Christ had, was one of john's disciples (Andrew john 1. 40. by name). And now, his Work was so well performed, that there was nothing left for him to do, but to give place to Christ; and that, Moriendo. But; shall we speak of john's Death, upon his Birth day? This, is Festum Nativitatis, shall we mar the Mirth, and (for one-dish) bring in a Memento Mori, to the Table? john Baptist-head in a Platter? We may. For, if the Heathen, were commended for remembering death in their Banquets; much more, the Christian; since the Thoughts of death, (in a Christian) are but as the Throws of the Soul towards a New-Birth, for the second Life. And, we may well join the Remembrance of john's death with the feast of his Nativity; because our Church keeps no Solemnity, for his Death (though the Remembrance of it, be in her Calendar): but rather seems, to include them both in one, (this day). Augusti. 29. And, to say the truth; john's best Nativity, was his Decollation. Then he began, to live everlastingly. In which respect, we may better Celebrate the day of his death, on the Feast of his Birth; then Herod, could this day keep his own Birth festival, as he did. For, though he thought this his- Birthday, and john's death-day; yet when Herod's birthday came to an end; johns-end, became a Nativity. Tunc enim Christianus inchoat vivere, cum pro Christo meretur mori. For, then chiefly, a Christian begins to Live, when he is thought worthy to die for Christ. Now; the Manner of john's Death is well-known; and the occasion also. Saint Mark tells it, very punctually in his sixth Chapter. Herodias had a quarrel to him. For john, had served a Writ of Non licet Mark. 6. 19 Levit. 18. 16. out of Leviticus, and laid the Law, to Herod, concerning his Incestuous Marriage with her: for which, Herod had laid him by the heels: and, She would have killed him long-ere- this, if she could. But now [Cum dies opportunus aecidisset] having watched her Time (like a right-woman) Mark 6. 21. What she could not, by Strength; she doth, by Craft. While Herod is jovial at Supper, with his Captains, and Commanders, in comes her dancing-Daughter; and so- pleaseth-him with a Turn on the Toe, that he bids her but ask, and have; nay Swears, to give her [Quodeunque] what ever she would. Her Mother (that had tutored her) Mark 6. 23. when she had choice of any thing (even, to half the Kingdom) demands that, which (where it stood) was worth a World; but, being off, could profit her nothing: (so much, Revenge outwent Ambition, in this Malicous Woman!) but, (no marvel;) for, Quidpeteret●…ria ●…ria, nisi Castitatis interitum? What should Lust ask, but the death of Chastity? So her Daughter did her Errand thoroughly. She comes Capering back (cum festinatione) in a Curranto-pace: she stays not, lest the King should repent; but (Petivit) she puts him to it: She Mark 6. 25. makes her demand; and that, with a goodwill (Volo); I will that thou give me (Protinus) by and by, (to avoid Court-delays,) the head of john: and, because there were others of the Name (to hit him right,) she adds, (the Baptist): But how? to use his head, (as we say) in a Business? to lift it out of Prison, and hear it once-more exhort adultery to Repentance? No; that was the Quarrel. Therefore, to put Herod past his Equivocations [des mihi, in disco,) She will have it in a Platter: and then, let the Voice Cry [Non licet] if it can. But will Herod reward the Dance of an Antique with the Head of a Prophet? yes, The word was out; and it was (with him) but a Word, and a Blow? What is a King, but his Word? had he not Sworn? and had not his Co●…ades (there) heard him? Noluit contristare eam, he would not Mark 6. 26. Verse 27. Verse 28. stick to shame her for such a Trifle. He sent; and it was brought; and she had it (as she desired) in a Platter; and She gave it to her Mother; that she might mock that head (being dead) that reproved her (Living); and deal, as she list with that Tongue, that had Cryed-out on her Incest. So was the blessed-head of john (who was sent from the Lud. 〈◊〉. 〈◊〉. cap. 66. holy-Trinitie) danced off his shoulders, by a Harlot; as if it were no more worth; and served up bleeding-new, to satiate the appetite of a Tyrant, a Whore, and a wanton Dancer! It was a Bloody-banquet (this) that Herod kept for his Birthday. Only Pharaoh, and he, (in all the Scripture) kept their Births, Festival; and Both polluted them, with Blood. Pharaoh, hung his Baker; and Herod, Gen. ●…0. 22. beheaded his Preacher. It might well be a Supper, indeed; since his Nativity, belonged more-to-the- Night; then to the Day; who was (himself) a Child of Darkness; and not, of Light. john was a Light, and might have directed his Soul: he was, one of them, whom Christ calls Sal terrae; and might have seasoned his- Feast: but, He Matth. 5. 13. casts-out this Salt, and puts-out this Candle, at Supper; when he most- needed him; and so, leaves himself in utter darkness, for ever. Was this the Feast of Herods-birth? It may be, he paid for the Meat; but, he lost the Honour. For, it was rather, the- Feast of the Decollation of Saint john Baptist; where his own head was the principall-dish [Sacrificium acceptum] a Service acceptable to God; in whose Psal. 116. 15. eyes, the death of all his Saints, is right precious. But, as it was dressed for Herod's Table [Morsus Diaboli] a Bit, for the Devil. Tunc enim, evidus Draco, in Servi capite, Domini gustabat sitiens Passionem. For then, (says Chrysologus) did the old greedy Dragon, in the head of 〈◊〉. 724. the Servant, thirstily taste the Passion of the Master. So, was this burning-shining-Lampe put-out! So flew this Angel back, to him that sent him! So ended, famous-great-Iohn-Baptist! who, being the first Preacher of the Gospel, died (for defending the Law.) A Mar. 6. 28. Flower of Virginity; a Mirror of Modesty; and a Martyr of Chastity. But, how did This, prepare the way for Christ? why, john-himselfe hath told us, ere he died: [Oportet illum crescere, Me autem minui]: john 3. 3. Christ's Honour, Fame, and Glory must increase; but john's must first decrease. First, john (in respect of Christ) even before his death, began to burn dim, (as Candles do, when the Daystar appears): beside, Herod had put him in a close-darke Lantern, (in prison); where he was not much- seen. But, all that while, the Sun of Righteousness arose- higher and increased abroad: So that (even then) Christ had more Disciples, and Baptised more, than the Baptist-himselfe. john 4. 1. While Christ was not-seene, but by john's light; he withheld his own Beams, that john might shine, and do his- Office; but, now-He had (sufficiently) declared him (to the end, that Christ should shine alone) it was fit, john should be gone; that he might (still) go before him, even in death [oportet illum crescere; Me, minui] john must be [Capite minutus] Shorter by the head; before Christ must be [in Cruse extentus] Spread on the Crosse. And, even the Manner of their deaths, signified the growth of their Glories: For the Body of john, was Cut-off, and diminished by the Sword; and Christs-body was stretched-out, and extended, by the Crosse. If john were once dead, no man would ever take him to be the Messiah, any-longer. Every man would (then) flock after Christ-himselfe: whom john had preached; and towhom (already) he had sent his Disciples. Which, when john considered; and, how-much his Death would prepare the way for Christ's glory, he cryed-out, [Hoc ergo john 3. 30. Gaudium meum impletum est] This my joy, is (therefore) full: that he must increase; but I, decrease. As soon therefore, as john was gone, there was such Running after Christ (on all sides): such Coming, and Going (as Saint Mark says), That they had no leisure to Mark 6. 31. eat; he was fain to withdraw himself into the Desert by Sea; and yet, it would not serve the turn. For, many came (about) by Land, and were (there) before him. So-gloriously did Christ shine! and sosodainely, Mar. 6. 33. was his Fame increased, after johns-death. Nay; even Herod-himselfe had no sooner extinguished this Lamp; but Christ's. Glory shone in his face, and so-dazled him, that he cries; Who is this, that I hear such things of? for, john I have beheaded? He thought him, sure enough; his mouth, was stopped. But, he was deceived. Luke 9 9 For, john, was (Vox) a crying Voice. You cannot kill a Voice; but, (like that of Abel) it cries the louder, being freed from the Body. And so, did john; who, as (once) (at the approach of Christ) he Sprang Gen. 4. 10. Luke 1. 44. in the womb of his Mother, ere he was Borne. So now, (at the Fame of Christ) he Sprang in the conscience of Herod, after his death. Which Herod was so sensible of, that he Cries; john is risen from the dead. Max. 〈◊〉. 14. And, when his Parasites would quiet him, with tales (that it was Elias; one of the Prophets; or, I wot not, who) He cries again, it is john, M●…. 〈◊〉. 16. whom I beheaded; He is risen from the dead. And, he spoke truer, than he was ware. For, john was risen in Christ. As Christ, Suffers in those, that b●… his; So those (that Suffer for him) arise in him. He dies, in them; they live in him. The Voice (indeed) was gone; Yet, here was that, which It proclaimed, (the Eternal Word): Which Herod never had the grace to hear. For, since he had stopped that Voice, by which this- Word was proclaimed; This- Word, (when time was) would not afford Him one- word, though earnestly required. For, when Herod questioned him in many words (says Saint Luke) he answered Luke 23. 9 him nothing. If Herod dazzled then, at the Memory of john; there were a thousand- johns in this one-Christ. This, is the Sun itself; john, was but a Lamp; and came only, to Bear witness to this Light; john 1. 8. Now, can there be a greater-Witnesse of the Light, than the putting-out of Candles? When God once-suffered this- Lamp to be put-out; you might be sure, the Dayspring from on high had visited us, to give light to them, that sit in darkness, and in the shadow of death; and (by his owne-Beames now) to guide our feet into the way of Peace. So Luke 1. 79. john's death prepared the way for Christ; as the Putting-out of Candles makes day appear, the clearer. And thus (having seen, What He did Nascendo, Praedicando, Baptizando, and Moriendo) I have done with the Second part, (john's Office) and, how he prepared Christ's way. Now, (here) we could conclude; but for one-Word in the Text; which, (since we find twice there) we suppose it worth a little more- observation. And that is, this Preposition (ANT) Before. john came (Ant) before his face, to prepare his way, (Ant) before Him. Ante, signifies Before, in three senses. First, Before, in Precedence of Time. Secondly, Before, in Presence of Place. Thirdly, Before, in Dignity of Person. As Christ was God, john was not Before him in Time, nor in Person: But, as they were (both) Men, john was before him, in Time, and in Presence; though not in dignity of Person. The first Ant (here) signifies; that he was before him in Presence or Place [Ante faciem] before his face. The second, signifies, that he was before him, in Time: He Came before him still, to Make weigh [Ante illum] before he followed. How he went before him, in Time, to Prepare; we have (already) observed: in that, he was Conceived, before him; borne before him; Preached before him; baptised before him; and died before him. We will only now (for Conclusion, and Application) touch briefly on the first, Ante: Ante faciem; His going before him, in Place or Presence. All, that john did, was before Christ's face. He was Borne (ante Faciem). (Christ is thought to be by, in the Womb of his Mother Mary). Luk. 1. 56. john 1. 37. He Preached, ante faciem, (Behold the Lamb of God: This is He). He Baptised ante faciem: Christ was with him in jordan. And he Died ante faciem; Christ was with him in Spirit, and was so sensible Matth. 3. 13. of it, That he withdrew himself for a while, upon it. And, it was Mark. 6. 31. well for john, that he was ante faciem. For, had not Christ been present, and looked on, he could never have been so rare a Saint. He confesses it, himself: Of his fullness (says he) we all receive Grace john 1. 16. for Grace. There was not a Grace in john; but it came from Christ. He graciously heheld him: He gave him, what he had: He saw, how he used it: and he doth (now) eternally reward it. A short Conclusion of long Premises, best fits the Memory. The use of all shall be: That, if we will come, where john is; we must go, as he went. Ante faciem Domini: Set God, before our Eyes, and walk in his Presence, as john did. First, in Sanctity of Person; (like Angels) 1. in Holiness, and Righteousness all the days of our life. Secondly, 2. in diligence of Office. Preparing his way to us. Nascendo; by being 1. New Borne. Praedicando, by teaching ourselves, to obey his Laws, 2. on the least Non licet. Baptizando, by Baptising our Souls in the Tears of Repentance. And lastly, Moriendo: by dying to sin, that 3. we may Live unto God. Acknowledging, that the Power, so to do, 4. Rom. 6. 11. proceeds from his; being [ante Nos] present Before us; graciously beholding, and up-holding us. From whose fullness we receive Grace for Grace. First the Grace of a godly Life; and (for that) the Grace of eternal Life. Which God the Father grant, for the Love of God the Son, through the operation of God the holy Ghost: to which holy and blessed Trinity, be all Glory, Now, and for Ever. Amen. The Collect. ALmighty God, by whose providence, thy Servant john Baptist was wonderfully Borne; and sent to prepare the way of thy Son (our Saviour), by Preaching of Penance: Make us to follow his Doctrine, and holy Life, that we may truly Repent, (according to his Preaching); and (after his Example) constantly speak the Truth: boldly, rebuke Vice, and patiently suffer for the Truths-sake: Through JESUS CHRIST our Lord. Amen. FINIS. A DISCOURSE AND MEDITATION, UPON THE DAY OF St. BARTHOLOMEW. COL. 3 14. Super omnia, Charitatem habete, quod est Vinculum perfectionis. By WILLIAM AUSTEN, of Lincolns-inn, Esquire. PERIIT ET INVENTA EST printer's or publisher's device LONDON, Printed for I L. and Ralph Mab. 1635. A DISCOURSE AND MEDITATION UPON THE DAY OF St. BARTHOLOMEW. Matth. 10. 3. Et Bartholomaeus. Let the words of my mouth, and the Meditations of my heart, be always acceptable in thy sight, o God, my Saviour, and my Redeemer. I Have done (this day), as the Church hath done; picked out Saint Bartholomew, from the Catalogue of his Fellows, that we might celebrate his Memory, by himself. For our warrant. As it must be confessed, we have no command, in the Gospel, to do it: so it must also, that we find nothing (there) to forbid it. It is only a Custom of the Church, that leads us. A Custom, that they had of old, to write, or say, or do something on Saints-dayes, to their Memory. And so-ancient is this Custom, that Dionysius (Bishop of Alexandria) about 1400. years since, wrote on the Argument of Holidays Euseb. Histor. Eccles. lib. 7. cap. 19 (as Eusebius tells us). Now, such a Custom, that hath (without opposition, or intermission) been so long- continued in the Church, may, by this time, be well admitted for a law: and therefore, not to be broken. The Reasons, why the Church took up this Custom, to keep 〈◊〉 days, (that we may have reason, for what we do this day) were (as I have lear●…d) chiefly these four. First, and p●…pally; Ad honorem Omnipotentis, to the Honour 1. of the 〈◊〉: who sanctified these his Saints, and made them such, as through Them, unto Us, his power and glory might adm●…y app●…e. For, well said David: Mirabilis Deus, in San●…s s●…. Psal. 68 36. Secondly, Vt vicem rependamus, to quit our own part, in honouring 2. the Saints-themselves, and their memory. That so, we may not seem altogether- ungrateful, unto Them. For, they All keep a holy Feast of joy, in the presence of the Angels in Heaven, for the Conversion C●… Angelis. Luk. 15. 10. o●… but-one-poore-Sinner, among us on Earth. If they then all rejoice for u●… that we are Converted; let us (reciprocally) all rejoice for them, that they are saved. And, we loose nothing by it. For, Eos honorando, rem nostram agimus: their- Feasts, and joys, are Ours. For; they, are Ours. All the Saints (whether it be Paul, or Apollo's, or Cephas, (saith the Apostle) all are yours; and you, are Christ's). And not only their 1 Cor. 3. 22. Names, (since they were just men) are to be had in everlasting memory; but, even their Relics, any part of their blessed Bodies (if we were Psal. ●…12. 6. sure, we had them) were not rudely to be scattered; but, with reverence, to be gathered and honourably disposed, in their quiet graves. For, they were the Temples of the Living God: the Storehouses of the Word: the Earthen-Vessels of heavenly Treasure; Living Fountains, and Conduit-pipes of the holy Ghost. But, for praying for them, or praying to them; the one is, ridiculous: the other, impious. We need not pray for them. For, they do enjoy essentially, all they can wish already: Imò, injuriam facit Martyri, qui pro Martyre orat; They injure Martyrs, that pray for them. But, much more injury doth he Durand. lib. 7. cap. 1. offer them, that prays to them, or worships them. For, neither Saints nor Angels can endure to take that, which is God's due. Saint Paul, rend his Garments, in detestation of it. And an Angel, refused it, with a Act. 14. 14. strong charge to the contrary: Vide, ne feceris. The Rule of Durandus Apoc. 22. 9 is (and I would all other Papists were of his mind, in this) Honorandi sunt charitate, non servitute: we must honour them, in Charity; Rationale. lib. 7. cap. 1. Si●… etiam August. in lib. de verâ religione. cap. 15. not serve them, in Idolatry. Thirdly, we keep Saints-dayes, Ad Contemplationem. That, considering their Excellency, we may reflect upon our own- wretchedness, 3. and (being confounded, by comparing their glory, with our misery) learn to despise all Terrene things, as they did before us; with this confidence, that if poor mortal men, like us (some of them, Sinners of the Gentiles, and notorious persons) have, by God's goodness, obtained this favour, to become his Saints; We may be encouraged, to hope for the like mercy, by the same means. For, Manus Domini, non est abbreviata. God's Arm (now) is, as long, as ever it was; and, as Isal. 59 1. strong too. Lastly, Vt eos imitemur. That we may not only consider, what the 4. Saints have done; but (setting their examples, before our eyes) work after their way; and do, as they have done before us. For, they are gone the right-way (we are sure) that are gone to heaven. Let us then, this Day, for these causes, keep the memory of Saint Bartholomew. First; to God's glory. Secondly; his Saint's honour. Thirdly; for our Contemplation. And lastly; for our Imitation. These four Reasons why we keep Saints-Dayes, as they are the causes of this work; so, shall they be, the Limits of mine. First then, to the glory of Almighty God, (the Sanctifier of all Saints; 1. Ad Honorem Omnipotentis the Glorifier of all, that glorify him) be all (that follows) conceived, written, and applied. And, (eo nomine) to that end, and purpose, I proceed to the Second: So to revive the honourable- Memory of his faithful Servant, (Saint Bartholomew) that He, may be honoratus in Charitate; and we may, Vicem nostram rependere. In reviving of the Memory of a Man, long-since dead and gone, 2. Vt Uicem rependamus. we have an old rule given us to talk by. De Mortuis nil, nisi bonum: to say nothing, but good. Take heed we bite them not; For, Mortui non mordent: they bite nobody. It is (commonly) true. But yet, the dead, (though they have lost their Teeth) yet they have not lost their Tongues: they have certain works (saith Saint john) that follow Apoc. 14. 13. them; and they become living-Tongues, in othermens' mouths; when They, are in their Graves. That, say we what we can (in praise of them) we shall be cryed-downe; if the Works, they did- alive, speak to the contrary. Saint Bartholomew (to the honour of whose memory, we would fain say somewhat, this Day) is long-since turned to ashes. And, where to find any true report of any of his Works, or any of his Words, to give a testimony of him (to direct us in his Commendation) will be a hard matter. For, in the whole Scripture (the truest-Record we have, of the Acts of the Apostles) he is, but in a manner (as Pliny says, of the Nightingale) [Vox; & praetereà nihil] a Name; and scarce any more. For, this small- Text [Et Bartholomaeus] is all, we find of him. He is (but four times) named, in all the Scripture neither: and then, but onely-named, without any-relation of any-word, or deed, of his. Not one of the rest of the Apostles, but hath some description of Country, Kindred, or Surname, whereby more particular-notice may be taken of them. As, for example. We learn in Scripture, that Simon Peter (the son of jona) was a john 1. john 1. 44. Matth. 99 Fisherman of Bethsaida. Andrew was his- Brother. james and john (the sons of Zebedeus) were of the same-Profession: and Philip, of the same- Town. Matthew, was a Publican, and was called Levi. Thomas, is known by his Story, and Surname Didymus: as Simon Zelotes is, john 20. 24. by his Country (or Disposition) called the Canaanite. james, (called the Lords-brother) was the son of Alphaeus. And jude, (sometimes, called Lebbaeus; sometimes, Thaddaeus) was his- Brother. The woeful Story of judas, is well known: and, how Mathias was chosen, in his place, is recorded in the first of the Acts. Of these; some Verse 23. of their Callings, Questions, Answers, or Acts, do (ever and anon) fall into the Story: But, of Bartholomew, there is no notice taken there of any other Name, he had (of the Time of his Calling; of his Country; of his Kindred, or of any thing, that He (in particular) either did or said) through the whole Story of the Gospel. Neither doth Saint Paul (in any of his Epistles;) or Saint Luke, (in the Acts) make any mention of his doings; as they do, of diverse other (his fellow- Apostles). So that, He only and His Memory (of all the twelve) seem, in a manner, to be utterly- lost, and forgotten; if you seek Him, explicitly. Where shall we seek him, then? It must be confessed, the Scripture is very silent, concerning Him; Yet, something may be heard of Him, elsewhere, that may be true. For, though All, that the Scripture contains, be true: yet, all Truths, are not contained, in the Scripture. Somewhat (of his Deeds or Sayings) may live, and speak in Tradition, that may (I suppose) be received with ●…n historical faith, without offence. We will therefore (if you please) take notice of those Things concerning him, which live in the report of diverse of our Church-Historians, and Fathers, as they have conceived, and learned from Antiquity. First, I find great question amongst those few (that I have consulted withal) Who this Saint Bartholomew should be. Serarius (whom 1. Who was, this Bartholomew. Tract. de Barthol. they call the Learned-Iesuite) in his Tract de Apostolis is induced (by Galatinus and Onuphrius) to think that He was Nathanael, and that Bartholomaeus was but his Surname: (as Bar-Iona, was to Peter). And he cities (in the first place) for his opinion, Rupertus Abbas (who writ five hundred years since). Whose opinion (as I have found, in his Second Book on the first of Saint john) was; that it was very like this Bartholomew should be Nathanael. First, because Bartholomew is ever- named together with Philip; who was the first bringer of Nathanael joh. 1. 45. to Christ: and therefore, like he should still be joined with Philip, (being, in all those places, called by his Surname-Bartholmew, and not Nathanael.) Secondly, because Saint john, (who only writes the Story of Nathanael) doth sparsim, (as he saith,) at several times, (though not, in one place, together) name all the Apostles, but only- Bartholomew. And, all the other Evangelists name onely-Bartholmew, with Philip; and never mention Nathanael at all. Therefore, it is likely, that they all meant the same Man by diverse Names. Thirdly, because this- Surname (Bartholomaeus) signifies Filius suspendentis aquas. Therefore, fortassis (saith He) Bartholomew is Nathanael. For He, being of Cana in Galilee (when there was a Marriage there) the third day, fortè per occasionem ejus, Dominus invitatus ad Nuptias, Aquas in Vinum ●…rtens, in admirationem omnium illas suspenderat. But (by the way) Remigius, cited by Testatus upon Matthew, giveth a better morall-reason Cap. 10. Quaest 35. for this Name. Interpretatur (says He) filius suspendent is aquas, (id est, Christi,) qui Corda suorum praedicatorum, à Terrenis ad Coelestia sublevat & suspendit. However; this is the opinion of Rupertus. Loco praedicto. And, it seems of such weight, in the opinion of jansenius (Bishop of Gaunt) that, in his Concordiâ Evangelicâ, he says, Rupertus Cap. 17. takes Bartholomew, to be Nathanael, (certè, valdè probabiliter.) Contrary to all which, * Numero. 28. Baronius says (in Anno Christi, 31.) that some have thought Nathanael, to be Bartholomew, Levibus conjecturis permoti, quibus minimè assentimur. And reasonable good cause he hath to descent. For, St. Austin (whose authority is, as good, as any of the former) saith peremptorily (in his 7th. Tract upon Saint john) that Nathanael, was none of the twelve: neither is He found in the first, middle, or last place of the Apostles. And He gives this reason, for his opinion: Intelligere debemus ipsum Nathanaelem, eruditum ac peritum legis fuisse; proptereà noluit eum Dominus inter Discipulos ponere. Quia Idiotas elegit, ut confunderet Mundum. Of the same mind was Ludolphus (in Vitâ Christi): Part. 1. cap. 24. where he saith, that Nicodemus also (for the same cause) was not admitted into the number of the Apostles. These, are the opinions for his Person. Now, for his Condition. Some say, he was a Fisherman: as Tostatus (upon Matthew) seems 2. His Condition. to collect, from Eusebius, in his Book de Praeparatione Evangelicâ. And farther, affirms him to be a jew, of the Province of Galilee, (a Cap. 10. quest. 35. poor unlearned man, and of no fame): lead (peradventure) by the Romish Breviary, that calls him Apostolus Galilaeus. Of this opinion In Festo S. Bart. August. 25. likewise is Baronius (in his martyrologue): citing, among others, joseph Humilis; whose praise of Saint Bartholomew is found in Simeon Metaphrastes: and is reported, at large, by Surius. Where (saith he of In August. 24. Bartholomew) è minimo, maximus; &, ex Piscium piscatore, hominum Piscator factus est. But, there are others of an other opinion. As Petrus Lib. 7. cap. 103. Catolog. Sanctre. de Natalibus, (Bishop of Equilinum): who holds, that (first) he was no jew, but a Stranger of the Gentiles, and borne in Syria. Of which opinion also; Isidore (Episcopus Hispalensis) seems to be. For, in his Fol. 1002. In notis ad Martyrol. Augusti. 25. Etymology of Bartholomaeus, he saith: Syrum est hoc Nomen, non Hebraeum: though Baronius be of the contrary opinion. Secondly, (that you may have the Epitome of his Legend, from the same Peter) he saith: that, in Syria, Bartholomaeus, was Nephew, and heir to the King there: and thereby Solus (secundum carnem) Nobilitate decoratus: he only (of all the Twelve) had Nobility, by Birth. That he was a Syrian, is a conjecture, not very much unlikely. For Bar-Tulmai (as Tremelius writes) or Bar-Tholomai (as others) in Syriac: signifies the Son of Ptolomaeus. That, which the greeks and Egyptians call Ptolomaeus; the Syrians, call Tholomai (says jansenius). And so, he Concord. Evang. cap. 17. might seem to be some Great-mans' Son, of that Name, in that Country. For, it is an usual thing (in Scripture) to call Men, only the Sons of their Fathers, without any other Addition. Neither is the Scripture against his being Noble. For, it says not; that Not any Noble: but, that Not many Noble shall be chosen. And, one in 1 Cor. 1. 26. Twelve; is, not many. Thirdly, he saith, That Bartholomew (hearing of the Fame of Christ) desired to be his Disciple; with condition of this one small Indulgence, that (according to the dignity of his Birth) he might still wear his Purple. Which, our Saviour granted; but, told him (withal) that he (who was now so loath, to put off his Purple for his sake) should (hereafter) for the same cause, willingly put off his skin. Which lastly, was accomplished in India, by Martyrdom. Where, as Dorothaeus in vitis Apostolorum (if it be his Book) saith, He preached Christ, and (ere he died) delivered unto them the Gospel of Saint Matthew, in the Hebrew tongue. Which, is also reported by Authors, we are more certain of (Baronius, in his martyrologue; Lib. 2. fol. 45. and Sixtus Senensis in his Bibliothecâ), who adds; that those Indians, were called Fortunati. His Martyrdom there, under Astyages, for converting his Brother Palaemon (that after became Bishop of the place) is diversely reported. 3. His. Martyrdom. Some say, that he was Crucified. Some, that he was flayed. And some, that he was beheaded. But, they are (thus) reconciled (by the same Bishop of Equilinum); That, the first day, he was beaten with Cudgels; fastened to the Cross, and Flayed: where he continued preaching the Lord, until the next day; and then, he was (lastly) beheaded. This, is the cause, why the Roman breviary (secundum Vsum Sarum) calls Bartholmew-day, duplex Festum. For, some keep the day of his Excoriation: and some, the day (of his Decollation) holy, in his Memory In festo S. Bart. (as Durandus reports, in his Rationale). This also makes me think; that, for this cause, Surius set his- Day, on the four and twentieth; Lib. 〈◊〉. cap. 25. In notis ad Mart. Aug. 25. and Baronius (with the greeks) on the five and twentieth of August: but, our Church keeps the four and twentieth constantly, in memory of both. Lastly, His Relics (that his very bones might suffer another persecution) 4. His Relics after Burial, were taken up by the Infidels, and thrown into the Sea (with the Relics of other Saints, there buried, with him) but, were (after) cast up in the Isle- Liparis; and there, againe-Interred by Agatho (Bishop of that place) saith joseph Humilis, in Metaphrastes. From whence, by some, (who for pure devotion, cannot let the Saints rest in their Graves) they were translated to Beneventum. And, from thence (that we may see this Saint is not altogether a Stranger, here) I find in Eadmerus (lately-published, by my worthy friend, the learned- Selden) Hist. Nov●…r. lib. 2. fol. 51. That there was an Arm of S. Bartholomew brought hither into England, by a Bishop of that City. Who, in the time of Canutus the Dane, came hith er to procure Money thereby, toward the preventing In England. of a Famine like to arise in his own Country. And here (in the presence of the Queen in person; and of agreat assembly of many Monks of the Clergy, and a multitude of people of both Sexes, and Ages) the same Bishop of Beneventum taking an oath upon the Altar (by the Body of Christ, & by the Relics of Saints, etc.) that the same was the very Bone They began to suspect it, in in th●…se times it se●…mes. of Saint Bartholomew, without all equivocation; he sold it for no small store of silver, to the same-good-Queene Emma (Mother, to Edward the Confessor). Who, (in the name of King Canutus-her-Husband, and herself) did solemnly dedicate it to the Church of Canterbury. What is become of this- Arm, (that was thought, so much to enrich the honour of our kingdom, at that time) I cannot learn: only I find, by a Copy of a Record in the Tower of London, that Edward the first (in the Memb. 16. 20. eighteenth of his Reign) declares by his Letters-Patents, how he had received of William (the Prior of the Holy Trinity of Norwich) among diverse other Relics (as of Aaron's Rod; of Zacharie the Prophet: of the Innocents', etc.) Vnam particulam de Sancto Bartholomaeo. (All which, were in quâdam Capsula contentae) To have, during his- life. Which he promises, he will cause to be restored by himself or his Heirs, sine difficultate. Whether this were a part of that Arm; or, whether any other places, of this Kingdom could brag of his Relics, is uncertain. But, it seems, Beneventum lost all her hold of them, by letting go this Arm: which (as Eadmerus says) was kept apart, (and peradventure, stolen) from the rest, to serve against such a time of need. For, the Body, about fifty five years (or, not so much,) before the sale of this Bone (which was between Anno 1018, and 1038.) was translated from Beneventum, to Rome; by the Emperor O though the Second, in Anno Domini, 983. as Surius tells us from Baronius-his-Notes Surius Aug. 24. on the martyrologue: Augusti 25. This, he reports from Frisingensis, and from a Manuscript in the Vatican, at Rome. Where, if the Body Frising. lib. 6. cap. 25. of this Saint be indeed; I heartily desire, that (yet, at last) his Bones may rest in peace, till the blessed coming of his Master. And so much, concerning his Relics, with the consequencies. Now, concerning his Nobility: which I touched before. There is a His Nobility. Tradition (which I find, not in Abdias, Bishop of Babylon; nor, in any of the common Legends, that I think, were almost-all-transcribed from Certaminis Apostolici lib. 8. him,) which is this; That, when our Saviour at his last Supper, said [One of them should betray him] they (dreaming then onely-of a Temporal Kingdom in Christ) looked upon one another, and began in their hearts to suspect Bartholomew, as most likely to do it, to get the dominion over them; since he-onely (of them all) by the prerogative of his Princely Birth, had any colour to claim, or make title, to a Crown. It is therefore supposed also, that the Nobility of his descent (from the Kings of the Gentiles) gave the onely-occasion at the same time to the Contention, that presently followed among them, for Superiority; and who should seem to be the greatest. He, (that considers well the answer of our Saviour, in that place) may (peradventure) Luke 22. 25. be induced to imagine that some such thing, concerning regal government was the occasion indeed. For, thus he answers, (to stop their Contention) there; The Kings of the Gentiles bear rule over them, and they that bear rule over them, are called gracious Lords [Vos autem non sic] but you, shall not be so: let the greatest among you, he as the least; and the chiefest, as him that serveth. As if, he should have said: suspect not Bartholomew, because he is great, and descended from the Kings of the Gentiles, that he should betray me; or usurp Authority over you (like them) to bear rule and be called gracious Lord; it shall not be so with you: It is no such-Government (or, Kingdom) that I intent to leave among you: for (here) the greatest shall be least, etc. And, if Bartholomew were the greatest, by Birth, among them; certainly less he could not well be made. For, there is little mention made of him; (yea, even the least of them all): as if, the greatest in worldly Account, were least worth the Accountng of. (This Story (of his Nobility, and their Contention) Petrus de Natalibus confesseth, he had from Damascenus. But, which Damascenus he Lib. 7. cap 1●…3. means, I cannot learn. I never (yet) heard of any of that name; but these: viz. john Mesuê Damascenus, the Arabian (a Mahometan) who is unlike to write of this Argument. Secondly, Nicolaus Damascenus, whose Book is lost (though often cited by josephus). He Antiq. judear. 〈◊〉. 1. cap. 4. wrote before Christ; and therefore, could not mention Bartholomew. Thirdly; Damascenus Studites (a Monk of Thessalonica) that wrote the Thesaur●…s. And fourthly, john Damascenus (the Father) who was a Priest of Constantinople, and lived under Leo Isauricus. Both I●…ess. Ue●…etijs. Anno 1503. these last I have consulted; one, by a friend's hand: and the other, myself (with what diligence, I could) perused; but, can find no word of this, in them. Neither have their Indices so much as the name (of Bartholomew, or, Syria) in either of them. Bilius (that set forth john 〈◊〉 〈◊〉 Libri. Damascenus) says, that Trithemius names another Damascenus; but, he affirms him to be mistaken, and that they (both) were, but one. Lastly, Possevinus in the Venetian Catalogue (at the end, of his Apparatus) nameth Sententiae Damasceni to be a Manuscript in the Library at Venice; not extant in print (that I can learn). And, it may be, Peter de Natalibus (being a Venetian) might read it there. But, it is not certain, to affirm it; and therefore, we must take it from him, on his own word, that it is in one- Damascenus, or other: or else (perhaps) these Names may be mistaken. If any please to take the pains to search after a thing, so little necessary; a little more leisure, and industry (perhaps) may discover it. But, I cease here; not willing, to make this parenthesis, any longer). How true, this Tradition is: that his Nobility caused their Strife; I cannot determine: but, it seems, that there hath been some Credit given to the likelihood thereof. For, hence (saith that same- Peter) hath diverse- Churches appointed this- Story of this Contention, to be Catolog. Sanctor. lib. 7. cap. 103. the Gospel for Saint Bartholmews-day. Among which number, our Church of England, is one. For, our Gospel for this day, is this very Story of the Contention, in the 22. Chapter of Saint Luke; beginning, Luke 22. at the 24. and ending, at the 30. Verse. Many more miraculous things are reported of him, in India: of which, Tostatus says well: Alia autem fatua de eo confingunt, vix Super Matth. cap. 10. 435. parvulis enarranda. In which number, may his foresaid Common Legend (fathered on Abdias Bishop of Babylon) be well accounted. Which (though it be certainly very ancient; and, peradventure, originally written in the Hebrew tongue; as Lazius, that set him forth, reports) yet hath justly felt Cookes-Censure, for the evident, and ridiculous In Epist. ante lib. Cens. Cooki. fol. 44. Fables therein. But the cause, of all these incertain Inventions, is the silence of the Scripture. For, (as Tostatus in the same place, well noteth), Quia Veritas, propter taciturnitatem, non lucet; mendacio, se ingerendi, locus est. But, we will leave this His- Traditionall-Story, to the discreet Christians Consideration: not daring to make it a foundation, to build on; lest all come to the ground, with it. And, we will (now) see what may be gathered from the Scripture itself, for the honour of his-Memory. For, though the Scripture be so silent in this, that it doth not expressly prosecute his Story (as I have said): yet, it is not so-silent, but that (implicitly, and inclusively) it saith enough for his honour. For first, we find him, in this very-Text, expressly to be called an Apostle. 1. Now the names of the twelve Apostles are these (saith Saint Matthew, Matth. 10. 3. here;) and Bartholomew is, in the number. A Title, of the highest dignity in the Church, under Christ; who was himself, also, an Apostle. Next, we find, that he came fairly by this Dignity; being called to it, Luke the sixth and the thirteenth. Next, being of this- Dignity, 2. we know what power he had, (with the rest) over unclean Spirits, 3. Luke 9 4. and to heal Sicknesses. Next; that he had power to retain, and 4. john 20. 23. forgive sins. Then, that He was sent to Preach; first to the jews only: and lastly, to all Nations, both to Teach and Baptise. In the execution 5. Matth. 10. 5. Matth. 28. 19 of which Office, he was so diligent and faithful a Minister, as he is conceived to be a fit pattern herein, for the whole Church. For, 6. thus prays She, on this- day. Grant, we beseech thee, unto thy Church, Vide the Collect. both to love that, he believed; and to preach that, he taught, through Christ our Lord. And, this opinion the Church not only hath had of the soundness of his Doctrine; but, as confident she seems of his working Miracles: (and that, as powerfully, as any of the rest did). For, She hath appointed (for the Epistle of this day) the 5th. of the Acts, and the 12th. verse; where it is said; Thus by the hands of the Apostles were many signs and wonders showed, among the People, etc. In which number of Miracle-workers, was Bartholomew. For, it follows there, (in the same-verse), That they were altogether with one accord, in Salomon's Porch, at that time. Lastly, the Church doth also acknowledge, that He had the Honour, to be one of Those, that (as our Saviour said) should be delivered up, to be afflicted, and hated of all Nations, (yea) and killed for his namesake. For, upon- this-day, doth She honour him, in Celebrating the Memory of his Martyrdom, to the glory of Almighty God. Who shall (hereafter), for the same cause, so honour him, when he comes himself to sit on the Throne of his Majesty, that Bartholmew-also Matth. 19 ●…8. shall fit upon one of the twelve Thrones, and judge the twelve Tribes of Israel. These, are the honours, that are derived unto him (implicitly) by the Scripture: and (expressly) by the Church. In calling of all which to mind, (having to the glory of Almighty God, who made him such, done honour (as our duty is) unto the Memory of this- his-Saint, this day, Vicem nostram rependentes): Let us come, to the very Text; and see, what we find here for ourselves, ad Contemplationem: Which may also lead us to something, in the end, that may be ad Imitationem. The object of our Contemplation is not very- great. For, looking on this-Text, it is but two words: a Name; with, an Et: [Et Bartholomaeus] 3. Ad Contemplationem. is all. A man would think, there were no great-sense in this: and therefore, no great-matter. But, it is Scripture; and if it be there; whatever it be (long, or short) not one jota of it shall perish. There was v●…e in the very ●…m of Christ's Garment: much more, in the least word L●…. 8. 44. joh. 19 24. of 〈◊〉 mouth. His Garment was (long since) lost by lost: but- his Word is fain to our lot; and that, continueth for ever. It is (all of it) good for something. For (as Saint Paul says) Omnis Scriptura (Iota's; Et's; ti●…les, and all): the whole Scripture is given by inspiration from God; 2 Tim. 3. 16. and is profitable to teach, to improove, to correct, and instruct in righteousness. To one good end, or other, it is all profitable. As we shall see, by this- little-peece, if we fix our Contemplation a while on it. The first thing (then) I observe, we have gained by this Text, is, that we are sure (and that, by the Scripture itself) there was such a 〈◊〉. He was, a S●…t indeed. Man. Next, that he had a Name, (Bartholomaeus). Lastly, that he was a Saint-indeed. For, this is more advantage, than many in the Roman Church can have: who worship Saints, and make them Patrons to many Societies, of whom it is very doubtful whether there were ever any-such. Such Patrons, the Pope hath not only made Saints; but (peradventure) Men; that (before he named them, for such) were not, in rerum naturâ. Mere non entia: and had neither Name, ●…or Being: Such is his power, (attributed to him by his Sycophants) that there can be no Saints, but of his making! And, not much D●…. lib. 7. cap. 1. care he takes (it seems) in their making, neither; letting them slip into the Calendar (by bunches, and hundreds): among whom, some he hath made Saints, that have no Names, (as Massa candida, that lump of Saints together): some, that we find not named in Scripture, Pet. de Na●…. lib. 7. 〈◊〉. 105. he hath made Saints, and given-them Names; (as Longinus, that pierced Christ's side with the Spear; and Gestas, or Gismas, the good Thief). And some Saints, he hath made in Clusters: that it is very doubtful, whether they were Men, or Women (as the hundred threescore and five Martyrs, etc.) Lastly, some others, he hath let in for Sainted-Martyrs, of whom, some doubt, and others believe, that they were rather executed- Traitors: and so, more like, to be Devils. But, for Bartholomew, we are here assured, in the Register of Truth, that there was such a Man: that, he was called Bartholomew, and, that he was a Saint-indeed. For, he is here in the Catalogue of them, that were visibly sanctified by the holy Ghost himself at Pentecost, (Act. 2.) And for them, I hope we shall not need a Canon from Rome. For, the Apostles, are Canonized in the Scripture-it-selfe; where you shall read of them [Sancti Apostoli] when they were Phil. 3. 5. upon earth: and [Sancti Apostoli] when they were in heaven. So that, Apoc. 18. 20. in this, our Church (whatsoever Rome, otherwhiles, doth) cannot be said, to celebrate She knows not what. For our Saint Bartholomew was a Man; known by his Name, to be a Saint indeed. The next thing, obvious to our Contemplation, is; that this Saint, 2. An Apostle. john 6. 71. was an Apostle: which is more, than a Saint. For, every Saint was not an Apostle: nor (indeed) was every Apostle, a Saint. For, judas, was a Devil. But Bartholomew, I mean is a Saint, that (by being an Apostle) is become the fitter Patron for a Society. For thereby, he was a Man, that was of a Society, himself. I mean not, that- great-and- generall-Society; of which, we are All (the Communion of Saints): but, of that particular-Society picked out from the rest, (the twelve-Apostles) which was of Christ's own making. Sure, we may now be bold to say, that Societies are not only lawful, but also commendable, since here we find one, whose head is the Son of God, and all the members (Saints). Into which number, our Saint is entered, and inserted here with this little word [Et]: the first word of our Text. [Et Bartholomaeus] is the knot, that makes him, to be of their Society: and Them, to be of his Society. Et, is a Conjunction: a word, we may not miss (as little, as it is) nor passe-by-it. For, it begins our Text: and it is a part of speech, very dear to God. I have often heard it said, that God loves Adverbs, better than Adjectives: he cares more for quam bene, then quam bonum. But, I am sure, he loves Conjunctions, best of all. Christ-himselfe (with reverence, I use the word) is a Conjunction. He is the (E T) between Alpha and Omega: the (E T) between God and Man: the (E T), between Priest and Sacrifice, uniting all in himself. He is the (E T) here, that makes Bartholomew, one of them; and the Conjunction that knits them all into one Fellowship. So well God loves Conjunctions; that he would have no good-thing, to be alone. For, when he had made all things, and saw that they were good; the first, non est bonum, that ever he pronounced; Gen. 2. 18. was upon Esse solum. So well he loves Society, as he loves his owne-Being. For, the very Godhead, is a Society; a Trinity of Persons, in Unity of Essence. Next him; Man, (whom he made by his owne-patterne) is a Society in himself: Male and Female created he them. Gen. 1. 27. For both, are but Homo. And so proper is Society to humane-Nature, that we say of an unsociable Man: he wants humanity. Now, out of this small-beginning, God made a greater Society, consisting of many Men and Women: which he called his Church. And, so well he loved it, that he laid down his life for It, to unite It unto himself: that God and Man might make (at last) but one Society. But, in the mean time, though this Church, be but one Body: yet, the severall-Members of It, rest in diverse places, and are dispersed into several Congregations. Which are (of themselves) called Churches; though they be altogether (indeed) but one Church. Thus, the Evanglist (in the Apocalypse) writes to the Seven Churches: and yet, they were all but one Church, in seven parts. Apoc. 1. 4. So, the Church, hath many Congregations in It, and they, haveseverall Societies in them. And, those Societies, have several- Men, that have other dependences on them, in their- particular, (as they are either Fathers, Sons, Brothers, Husbands or Friends to others) that are not of the same Society with them; yet, all these, are (in God's account), but one- Church. Let no man (then) that shall see some few-honest-men draw together into one-Societie, for the stirring up of Charity and Devotion (two principal ends of Society) think them proud Separatists, that affect singularity and faction. For such Societies are not Separations from the great- Congregation; but parts of it, and (as it were) so many Vnder-schooles; wherein goodmen, do but practise, and exercise (in private) that Love, which they owe, and will be ever ready to pay to the whole- Church in general. Neither do they accounted themselves any more separate from their Communion with other goodmen (by being of a Society); than they think themselves separated from their own Society, by being Fathers, Brothers, Sons, or Husbands to others, that are not of it. Our Saviour himself (though he had Multitudes that followed him) which grew up into a Church: yet (out of them All) he chose two Societies; a greater, and a less (the seventy Disciples; and (here) the twelve Apostles). And yet, herein, neither was He, factious: Luke 10. 1. nor, they, separate from the Church. But, all of them, Members of it: and, of the same Communion of Saints, still. And if we will believe Dorothaeus (whom Petrus de Natalibus cities, in his Catalogue) some of the Apostles themselves, were also of the Society of the seventy-Disciples. Lib. 6. cap. 100 And, in the first three Gospels, we always find Philip and Bartholomew, ever named constantly together, (as peradventure they best- loved, to be): yet, they were (still) of the Twelve. So; Two, may be of a Society; and they two, be parts of the Twelve: and, some of those Twelve, of the seventy. Yet, all those, are but one Church. And, as their being of that Society of the Twelve; hindered them not, from being of the great Society, (the Church): so, their other- Dependences, as being of the Church; or, being of the seventy; or, being married men (as Peter was); hindered them not, from being of the Twelve. For indeed (what Number-soever they proportion themselves unto) a Society is but some few-lincks, of the great- Chain, put neerer-together: and Two such- knots, we see (here) our Saviour-himselfe knit in his Church. But, to what end? It is observed, by Origen; That the very first time, the whole-Societie, of the Apostles, were named in Scripture, Saint Matthew, that Ludolph. in vita Christ-parte pri●…a. cap. 5●…. doth it here: sets them all-downe, by couples, in the Catalogue. Peter and Andrew: james and john: Philip and Bartholomew, etc. And, on very good cause: since, Christ-himselfe had coupled them. For, thus He sent them to preach, as St. Mark says, [Coepit eos mittere binos] He began to send them, by couples; and (peradventure) so coupled, as Saint Cap. 6. 7. Matthew hath (here) named them. The same order, he took with the seventy also. For, them he sent, in couples too; as Saint Luke saith. That, if the whole seventy, or, the whole Twelve could not Cap 10. 1. always go together; yet, at least, there might be Two of either, that should (for Unity) represent the whole Body of the rest. But, what was the reason, they were thus coupled. Some will pick a Mystery out of it; and say, they were sent by Twoes: First, to be able to Justify the Gospel, they were to preach. For, it is written in the john 8 17. Law, that the Testimony of Two, is true. Next; to signify, they were to preach unto Two, (the jew, and Gentile); out of Two, (the Law, and Gospel); the Love of Two, (God, and our Neighbour); contained in Two; (the first, and second Table); by Two-Workes, (Doctrine, and good Life); to save Two, (the Body, and Soul): and so (Lastly) to join the great Two (Heaven and Earth) God and Man, together. But certainly, the chief cause of sending them (thus) in Couples and Societies, is best rendered by Ludolphus (which is a main cause of all Uit. Christ part prima, cap. 58. good- Societies) viz. That they might have the mutual help and comfort of one another's fellowship, in this resisting and rebellious world. Because, they were (yet) like us (poor weak men, not filled with that mighty rushing of the holy Ghost); which (after) came on them, Acts 2. 2. and enabled them to go (sive binos, sive solos) as the Spirit should best direct them. Now this Reason, (why Christ sent them, Two in a Society) may serve also, for why he made them Twelve? or, why he made them Seventy? Which was, for mutual comfort, conservation, and assistance. For, woe be to him that is alone (saith Solomon) he falleth, and Eccles. 4. 10. there is not a second, to lift him up. Since (then) our Saviour would not send his Disciples (alone) for fear of falling, while they were weak men: It is fit for us (that are so) to draw into Society; for the mutual comfort and establishment of each other; and to become each others keepers and defenders; not only against the Violences of worldly oppressions; but also, against the assault of sin, and temptations. For, Sin loves to be alone (in a Corner): but, good-company keeps us (oft) from doing evil, either to our-selves, or others. If this (then) were a principal- Reason, why Christ made Societies: for this reason, we may be also a Society: and so, we are. But if any ask, who made us so: we may confidently say; that Loquitur de Consangui●… sais. Acts. 2. ●…6. He, that made the Twelve, made us. For, when we consider, that as (St. Luke says of them) We do (at all our Meetings) eat our meat together with gladness, and singleness of heart, and continue in the Apostles Doctrine; we may boldly say, that He is the Author of this Christian Concord. He, is the [E T] that couples us to one an other. For, David hath said it, for us: It is He, that makes men to be of one mind, Psal. 68 6. in one house: and, it is his goodness, that we are so. Which may satisfy this Question to all the world. For Christ-himselfe gives this, for a Rule. [Ex hoc, cognoscent omnes] by this, all men shall know, that you are my Disciples; if you, Love one another. If then we keep this joh. 13. 35. rule, all men may know, who made us a Society; and, whether we Love him for it, or no. If ye love me (saith he) keep my Commandments. And, what are they? This is my Commandment (and the joh. 14. 15. joh. 14. 12. chiefest) That ye love one-another. Vt diligatis invicem, was the Law, that He gave to his owne-Societie, at his departure, for the rule of their Order. Iterating it often, and enforcing it, thorough the 13, 14, 15, and 16. Chapters of Saint john. And, as it was, to Them; so it is, to Us, and to all other good Societies, the most especial Rule, for Them, and Us, to observe. For, the nature of Love, is to Unite and Bind men together in all mutual Christian Offices. And, not only so; but, to keep them so, when they are together. Charitas, est chara unitas. For Love, must not be begun, alone; but, continued. And therefore, he calls Love (when he gives it) Mandatum novum: because it john. 13. 34. should never-grow-old, or, obsolete; but continue ever-fresh and new in their hearts and affections. Neither, shall they need any other Law, (to live by) that have this. For, Love, is the fulfilling of the whole Law. This therefore, he calls primum & maximum Mandatum. And, if it Rom. 13. 10. Matth. 22. 38. were not so, to all men; yet, to Societies, it must needs be, the first, greatest, and most- necessary. For, without Love, they can neither be made, nor (being made) have any continuance. First, (to make and begin a Society) Love is more effectual, than Nature. For, (as Solomon says) Vir amicabilis ad Societatem, magis Amicus erit, quam frater. In this case, a friend, is nearer than a Brother. Prov. 18. 24. There were (even among the Apostles-themselves) three pair of natural- Brethren: and, some of them of kin to Christ-himselfe (according 1. Peter and Andrew 2. james and john. 3. jude and james. to the Flesh); yet, it was not this, that made them a Society: but, VIRTUS Cognatio prima; It was Virtue (Love) that (chiefly) made them all of kin. For Christ (whose Love called them all at first: and thereby made them all-alike-neere, unto him) did (after) call them all (indifferently) his- Brethren, and his- Friends. And, we john 15. 14. john 20. 17. shall as often read Peter and john together (that were Friends) as Peter and Andrew (that were Brethren). Nay; when the Love of God had brought in, Paul (the Persecutor), that was neither of kin (in Blood, or Manners), to be one of that- Society; Saint Peter calls him (Brother); as lovingly, as any of the rest. This power hath Love, to make a Society. 2 Pet. 3. 15. And (being made) what can continue it better, than Love? since, that shall continue beyond all Virtues or Duties, that we can here profess. For, (as Saint Paul says,) Though prophesying be abolished: Tongues cease; or Knowledge fail. Charitas nunquam excidit. This 1 Cor. 13. 8. Lasting Rule, Christ gave Last, to his Society; to make it Last. For, when Love had (thus) brought them all together; (to make it hold them so), he cast it again about them, (as a Girdle). For, so Saint Paul calls Love; [Vinculum Perfectionis] the Bond (or Girdle) of perfection. Col. 3. 14. Because, as the most perfect Figure, it hath no end, but like (a Girdle) goes ever round. [Vt diligatis] was Christ's Girdle (here) that went about-them; to which (Invicem) was the Buckle; the very knot, where the Plicatures run one into an other (ad Invicem) which kept their hearts so close together: that, not one, (more, than One) could fall off; and he, was soon repaired. I only wish this Virtus prima, (this Vinculum perfectum) strong about us; lest we disgracefully un-knitte-againe. For, the very Heathen thought it a disgrace, for Bion in Diogen. Laert. lib. 4. a Man to break from a Society, he had once embraced. Seeing that, Men would think, that he either for forsook the Company of goodmen: or made an indiscreet Choice at the beginning: which is no Credit, either way. Now, nothing better prevents this; then, ut diligatis invicem. Thus far my Contemplation hath carried me; when I considered, that Bartholomew, was an Apostle; and one of the twelve, (a Society, that Christ-himselfe both made, and gave a Law-unto; and such-a-Law, that is (fundamentally) necessary for Us, and all other good-Societies). Now let us Lastly see; what we can find, For Imitation. But, in Him, what shall we Imitate? His being an Apostle, endued with power 4. Ad imitationem. to quell unclean Spirits? to heal Sicknesses? to forgive Sins? to Preach? Baptise? and work Miracles? These are no fit-objects for our Imitation. And, if not These, what shall we learn of him? For, we find nothing but These; and These only implicitly. In the Scripture some Little, there is said of him: but Much, there is not. Give me leave (then) to make these Two Observations. First (Affirmatively): Uiz. of the Consanguinity, whereof This Author, was a Member. what Is said of him, there. And, Secondly (Negatively) what is Not said of him. And these, only as he was, a Man of a Society; and so, a fit-Patterne for Us to imitate. First then (affirmatively); All that is expressly said of him, is this: and but this [E T Bartholomaeus]. And I observe, He is never- named otherwise. Look through the whole-Booke, and you shall never-find Bartholomew, without an (E T) immediately before, or after him. Three Matth. 10. 3. Mar. 3. 18. Luk. 6. 4. times, [Philippus et Bartholomaeus]: and once (Bartholomaeus et Matthaeus) (Acts 1. 13). He is ever coupled: either He, to one, of his Fellows: or, one of his Fellows, to Him: and never- alone; or, once named apart (from his Brethren) in all the Scripture. So, though we read no more of him; yet, this we read, that they were never reckoned together; but, that, He was One. They were never reckoned, without him; nor He, without Them. He was no Didymus; to be out of the joh. 20. 24. way, at any time, when the rest were met: Surely, a fit- Pattern, for a Society: being a Man so- sociable; For; He, is ever One; whosoever is, the other. So, before, you had the Precept, to a Society; [Vt diligatis invicem]: Here, you have the Example of one, that did it. We see it, by his Unity (the effects of his Love). He is (still) withthem. [Et Bartholomaeus]. And no doubt, but in the Catalogue, all the Evangelists set him in the very place, where he most-used, and best- affected to be. For, (if you mark,) he is ever-coupled in the Lash; in the very- midst, (the place or Centre of Unity): being always the sixth or seventh Apostle, in the Ring. In medio consistit Virtus: the virtue (or strength) of a Society consists in the midst. And (there) men of amity, love to be. It is Christ's own- place, to be in medio Fratrum. Now, since one- place Heb. 2. 12. can hold, but- One, at once: he, that will be there, must either be in-Christ; or, Christ, in-him. Either way, it will be enough, to make him have the same mind that was in Christ: Which is, If two or three be gathered together in the name of Love, (which is, Gods-name,) to be ever- one, in the midst of them. Matth. 18. 20. In this place, we ever hear of Bartholomew. Where; sometimes, he is taking hands (with Philip) on the right-hand, as thrice; [Philippus, 1 joh. 4. 8. Matth. 10. 3. Mark 3. 18. Luke 6. 4. & Bartholomaeus]: and sometimes (with Matthew) on the lefthand (as once) Bartholomaeus & Matthaeus: but, always- joined with one or other of his Society; as near the midst, as may be. That he might show his obedience, to the Orders of his Society [Vt diligatis invicem]. Acts 1. 13. His Skin (perhaps) they might pluck from his Body, in his Martyrdom: but, no man could pluck him, from the Body of his Society, in his Love. And (to say the truth) the best way, to know, how Societies keep this Law of Love, is to observe how-close they stick; how-often, and in what-number, they come together. For, if they Love, they will meet: and that, often; if not all: yet, most. But, if Love fail a little; ye shall fee them faintly drop one from another; and cover their defection with such cold excuses, as are enough to blast the rest, and frieze them up, to nothing. When Charity grows so- Chill, it is time to lay on more Fuel. Two, is better, than one (saith Solomon): but a threefold Cord is hardly broken. Two, do well: but Three, better. And, the oftener you double, the stronger, and the warmer still, (so you cumber not, Eccles. 4. 9 with multitude). But, in setting your bounds, if you will not rise so high as to seventy: why yet, be Twelve together. Or, if not twelve, yet, eight or nine, (so many, may meet often with Conveniency). But, though this cannot always be done, that this Copulative [E T] should take on both hands; let it (at least) take hold of one side that, if we can find but one fellow, we may not go without him. For, Christ would always have them two together, at least. And this we not only learn in Christs-Schoole: but in our own Grammar-Schooles and x Viz in Eton College. Colleges. Where (when we were young) none of us went without our Socius. In this, our simplicity may be as wise (without offence) as the Serpentine jesuit. For, none of them go alone, (at home) without a fellow: who is to be, if not, Adjutor fidelis; (yet) at least, Testis Conversations. And (if you mark) the very- precept enforceth it. For, ut delig●…is, comes of Dilige: and, that of d●…, & Ligo; of binding Two together, faith Isidorus Hispalensis. Either Philip and Bartholomew; Fol. 1009. or, Bartholomew and Matthew. For so our Saint is (still) reckoned, with an E T. And so, the Apostles were (first) coupled. Wherefore, if but Two of us can come together, let us not be discouraged. For, he that is Deus E T Homo, (God and Man), will be also Emmanuel, (God, with us). He will be to us (as He was, to Them,) the E T, between: to knit, unite and keep us. For, where but Two are gathered together in his Name, there is He (the E T) in the midst. And (to say the truth) there must be (of necessity) a gathering together, (an Invicem) to answer Diligatis. For, if there be no-Meeting, there will be no-Love, (shortly) but self-love: and that, is an Enemy, to Society; and will dissolve all, at last. We see, our Saints-Day makes many strangers meet, at London (once a year): whither (I think) as many come, for fellowship: as, to Buy and Sell. But his Memory should make us meet (at least) once a week: if we keep order. And, I exhort the rather to often Meeting; because I observe, that the holy Ghost would not come and bestow his excellent and profitable gifts even on this Society of the Apostles themselves, till he found them All together with one accord, in one place. And certainly, though that spirit be not visible to us; yet (by the conference of good men at such Meetings) something is (often) Acts 2. 1. inspired and conceived, when they are together, that makes them all live the better for it after, when they are asunder. To conclude this point. We have first then, this (from our Saint, for our Imitation), That we so provide, that our Fellows be never numbered together in Society, without Us; (that is, that we affect Unity with those, which (by our Orders) we are bound to Love). Which I exhort you unto; not, because you do it not: but, because you should do it still. For, hereby, we shall be the better-able to confirm each other in goodthings; and, to defend ourselves from the Contempt Viz. you, of the Consanguinity. of Those, that despise us, for being (in this) the Scholars of Saint Bartholomew. Now we have learned from him, to come together (to express our Love): we may (next) learn from him, how to behave ourselves, when we are together, to continue our Unity. And this second point, I gather (Negatively). That, since the Scripture is so silent of him, that it says nothing: it is like, that he-himselfe was very silent; and, not apt to saymuch. I know, a Negative, proves nothing; but, yet, it so- denies, as (till proof be made, to the contrary) it stands for truth: especially, if it be backed with reason. And my Reason is; because we do not read (neither can it be collected in the Scripture, any where) that he was ever forward of his Tongue: as some, of the Rest, were. If he had; I believe, we should have found some Record of his Rashness, and a Rebuke set upon him: as, many, of the Rest, have. Surely, it had been more for the Credit of some of his Fellows, that there had been as little said of Them; and they, had been as silent, as He. For we have Record, that (when Philip and Thomas john 14. spoke) they did but bewray their Ignorance; when james and john Matth. 10. 35. spoke; they did but bewray their Ambition. But Saint Peter, was ever so forward of his Tongue, that sometimes (as his Fellow Matthew Matth. 9 6. reports) He wist not what he said. In brief (setting His Confession Matth. 16. 16. aside) not any of them all scarce said any thing, of moment (before the Resurrection); but, what savoured of Ignorance, and mistaking. But certainly, Bartholomew seems to be a man of an excellent-grave-Temper; and Condition (likely to be well-born, and well-bred,) that could thus admirably (like a Pythagorean) so learn in silence, that nothing (that he said, or did amiss) is recorded of him. He neither gives offence, to others; nor complains, of any received. But, it may be objected; that in the Contention for Superiority, (mentioned in this-Dayes Gospel) He was one of them. Among the Contentious (no doubt) He was, at that time: but sure, (I think) none of them, that contended: though the occasion (perhaps) were taken, from his Nobility. For, occasion of Contention may be given to Those, that will contend: when He (concerning whom it is) is not (himself) contentious. If Bartholomew had been, as proudly-forward, in this kind, as his Birth perhaps might have made him: we should have heard of his Ambition, some where. For, They (that were Ambitious) are not spared, (though one of them, were the Favourite) even the two Sons of Zebedee, by name. And, most like it is, that they who twice before, (Once, by their proxy; and once, in their owne-person) had sought Matth. 20. 20. Mark 10, 35. the supremacy, were the same that how-Contended, upon a causelessefeare of Bartholomew. Who (all-that-while) was silent himself. However, we find him not (by name) at any time silenced by Christ, for being too busy, or forward in talking, (as many, of the Rest, were). And therefore, if we should ask St. Bartholomew, what we should Imitate in him, (for Conservation of our Unity); he would lay his finger on his lips (like the Picture of Harpocrates) and teach us Taciturnity, by his silent example. Me thinks, I apprehend an Idea of his grave Countenance, with Davids-Motto written about it; I said I will look to my ways, that I offend not with my Tongue. Which he that can do, is a perfect Man, Psal. 39 1. (saith Saint james); and worth the Imitating. For, that little Member james 3. 2. sets on fire the whole course of Nature, and is set on fire from Hell. I dare undertake, that there did never Society in this world fall in pieces, of itself; but, it was long of this Member. The intemperate use of the Tongue, was ever the cause. We have but two uses of the Tongue [to Talke; and, to Taste]: And too-much- Talking, or too-much- Tasting; too little-care, of what, should be spoken; or too-great-care, for what, should-be- eaten, hath ever spoiled all. When the Devil cannot part them with wrangling, and make them (that way) to become troublesome: then, he makes them over-lovingly- provide for the Taste, that (at last) it may become burdensome. Let any man feign what Excuses he list, for his Defection; and set never-so- fair a pretence, for his falling-off: it is only the Tongue hath stung him: either something hath been said (by them) that hath galled him; or, they are so daintie-Tongued, that their Company is too-costly. Let us avoid these Two, mainly. For, they will dissolve all. If we should grow towards any of these Excesses, it were time (I trow) to lay our fingers on our Lips. Which, to prevent; let us learn Temperance, (in both) from our Patron, (that so-well bridled his Tongue.) That, by our Unity, we may preserve Love; and, by our Temperance, preserve Unity. And (herein) follow him, no farther; then He, follows Christ; (as Saint Paul says). For, if the 1 Cor. 11. 1. same mind be not in him, etc. First, for Unity. It is said of Christ (by Solomon) His delight is to be Prov. 8. 31. with the Sons of men. Secondly, For Temperance of Tongue: when he was afflicted and oppressed (as Esay says) nay (which would make any man speak) when he was led, as a Sheep, to the slaughter, he was dumb, and opened not his mouth. And (well) is He, in the opening of Esa. 53. 7. his Mouth compared to a Sheep. Not only, for his silence; but, his Temperance. For, a Sheep is neither a Roarer; nor, a Ravenour: as, he makes little noise; so, a slender diet contents him: He is not daintie-mouthed: the Common-Food serves him best. So; he is, neither offensive, to be heard; for his great-noise: nor costly, to be kept; for his great-dyet. Saint Bartholomew (then) is a good- Example; while he (thus) follows Christ. But, lest (while I exhort the Tongue, to Temperance) I should use too many words; I conclude (with this Memento): That, since we have a Precept of Love, to cause Unity (from the Master); and, an Example of Unity and Temperance, to preserve it (from the Servant): if, at any time, we vary from the Example (which we honour); let us rectify it, by the Precept, (by which, we ought to live). Let Christs-Law, be ours. That, Vt diligatis invicem, may be ever in our hearts. And then, if we stray a little, at any time, (as poore-man is too-subject) Prov. 10. 12. it will help to hide our offences and imperfections; yea, though they grow to a great many. For, Love covereth the multitude of sins. First, 1 Pet. 4. 8. by suffering offences, patiently: and next, by hoping better things to come. For, that is the quality of Love (saith Saint Paul). It suffreth 1 Cor. ●…3. all things: It hopeth all things. Let therefore Love abound among us; and so abound, that it (first) flow-up to God, in Thankfulness; and then, spread to our friends, in faithfulness: and (last) overflow, even to our 1 Thess. 3. 12. Enemies, in charitableness (for that, we must do, too). And that, is Matth. 5. 44. the best-way, to make our Enemies, our Friends. For (that I may, but a little, alter Seneca) Inimicum, Amicum (si putaveris) facies. But, if In Epistolis. this Rule fail; Saint Augustine's will not. For, if it do no good, on them; it will bring a Blessing, on us. Beatus enim Domine (saith he) qui amat Te; & Amicum in Te: & Inimicum propter Te. Blessed is He, that deals his Love, by this direction, which Christ's Law, and Confess. lib. 4. cap. 9 Bartholmews-practice leads us to. This is the way, not only to keep us a Society (here): but, to make us one Society with him, and all-Saints, in Gods-glory (hereafter). To whose Glory, here on Earth, we have (this day) Repaid our duty in honouring the Memory of his Servant 1. 2. 3. 4. Saint Bartholomew: And, by our Contemplation set the Precept of our Master, and the Example of the Servant, before us, for our Imitation. May his Precept with Us (now) as it did with Him, (then) so produce good will to Men, and Peace on Earth, that (in his good time) we may Then, (as He doth now) sing Glory in the highest Heavens. Amen. Charissimi, diligamus nos invicem; quia Charitas ex Deo est. 1 joh. 4. 17. FINIS. IN FESTO SANCTI MATTHAEI. By WILLIAM AUSTIN, of Lincolns-inn, Esquire. PERIIT ET INVENTA EST printer's or publisher's device LONDON, Printed for I L. and Ralph Mab. 1635. IN FESTO SANCTI MATTHAEI. Matth. 9 verse 9 And, as jesus passed forth from thence, he saw a man sitting at the Receipt of Custom, named Matthew, and said unto him, Follow me. And he arose, and followed him. Let the words of my mouth, and the Meditations of my heart, be always acceptable in thy sight, o Lord, my Strength, and my Redeemer. THIS is Matthews-description of his own Calling; wherein, are three things. The Caller] jesus. The Called] Matthew. The Calling] Follow. IN jesus: his Actions. He ¹ passed; He ² saw: He ³ said. In Matthew: his Condition. ¹ a Man: ² sitting: 3 at the Customhouse: ⁴ called Matthew. In Follow: the effects. ¹ His Obedience. ² He arose: (³ left all, Saint Luke adds) and ⁴ followed him. The Caller. THe Caller, is called jesus (by Interpretation) a Saviour. Trace him, in all his Actions, and you shall find him so. He Came for this; to save; not to destroy. And, these Actions of his (here) are all, to that end. Luke 9 56. As he passed forth from thence]. From Whence? All the Evangelists agree; from Curing a Man sick of the Palsy, that was brought 1. He passed. Matth 9 2. 8. unto him: and he passed from thence, by the Customhouse, to seek, and call a Publican. The Fathers would have these, to be Types of the jews and Gentiles. The Man, sick of the Palsy; to be the jews: who, lying yet- sick, scattered, and shaken almost all to pieces with the Palsy, cannot come to Christ, (till by the faith of the Church) they shall be brought. And, the Publican, to signify the Gentiles: to whom Christ, (passing from the jews) is come, to call them. [As he passed, &c]. Well might he passeby. For, that Customhouse, was no place, for him, to abide in. What fellowship, hath God and Mammon? And it was well for them, that he passed, too. For, had he Stayed; he must needs have punished. This Den of thiefs would have constrained him, to have made an other-whip, once more. And therefore, he turned his face from their Sins, that he might spare them: and passed from thence; that Matthew (who was to follow him) might stay no longer there. But, though he passed, (as one, that forbore) yet he passed not, as one Ignorant. For, He Saw. He Saw all their falsehood; their Extorting: 2. He Saw. pressing, and overpressing: and (Seeing nothing, worth the sight) he passed. God seeth all things: and, though our sins, every day, provoke him, in the sight of heaven, even to his face: yet (that we may see his mercy, as he, doth our-misery) he passeth, though he Seeth. It is his great Mercy, that we are not all consumed. Let us fear him for his Lam. 3. 22. Mercy; that spares, though he Sees. There is Mercy with him, therefore shall he be feared. For, though he passeth; yet we must know, he Psal. 1304. Seeth. here, he Saw all, and held his peace, [Vidit, et tacuit] he spoke not, till he Saw one of his there; and then He said] His Sheep know his voice; and, to them, he will Speak. 3. He Said. He Saw one of them (here) astray, among the Wolves, and in great danger: and then, he said. And, as he called Lot out of Sodom; and, his People out of Babylon: so (here), his Servant; from the Receipt of Custom. All, places full of danger. This is God's custom. He is silent at our Sins; but, when we are in extreme danger, than he calls. This Caller (here, then) is a perfect jesus; a Saviour in all his Actions. He passeth from the jews; to call, us- Gentiles. He passeth by our Sins, though they provoke him to punish them. He forbeareth; though he Seethe them: and, when we are in danger, he calleth us from them. The Called. THe Called is here described, by his 1 Condition; his 2 Action; his 3 Place; and his 4 Name. What was that, which Christ saw, as he passed? He saw a Man. He saw more, with his divine, then with 1. His Condition. his humane eyes. He looked, with Compassion, on him, as he was a Man, (the work of his own hands) that he might pass by Sin, (the work, of Man's hands). He found him, as he was Levi, the Publican; but looked on him, as he was Matthew, the Apostle. So God passeth-by, what we are; and acknowledgeth us, for what we should be. His Condition: was Man; (a sinfull-Man). His Office; a Publican: (a sinfull-office). Yet Christ, Saw him, as Man, (his own glorious work); and, as Matthew (his Apostle): a glorious-office. He was sitting] To Sat at the Receipt of Custom, and to Sat in the Chair of Scorners are much akin. For, they are both, naught; when 2. His Action. a man is Set down in Sin, and takes rest in it; there is little hope of his rising. And well might he Sat down here. For, he had a great-waight upon him; the burden of his Covetousness, and the desires of Gold, bred in him, by the often traffic, he had with it. Gold, is heaviest of all Metals; but it is made more-heavie, by Covetousness. For it more- oppresses the heart of him, that loves it; then the back of him, that bears it. A competent-gaine, in many things, is lawful; and, that a man may warily-take (Sicut Canis, ad Nilum): but, it is not good to Sat at it. For here, these Bags (like executing-waights) weighed down his Conscience; that he was even-content, to sit-downe with them; that he might the longer continue, and take rest, with them, and in them. And, where was this; but, at the Receipt of Custom? where, to increase 3. His Place. desire, it daily came trowling-in. If it be a more blessed thing (as Saint Paul says) to give, then to receive; certainly to be a Receiver Acts 20. 35. of extorted oppression from the grudging people, must be no happy, nor blessed thing. This Customhouse, was such. For, Saint chrysostom calls it [Rapinam permissam] Rapine, with a privilege. The receiving of Custom, breeds a Custom of Receiving: and that; a desire, still-to- receive more. Which desire, worldly men will ever seek, to satisfy; though with the oppression of their poor- Brethren. This made this- Place and Office hateful to the people. And, if Vox populi, be Vox Dei; they were but in ill case. For Publicans, and Sinners, went-ever- together, in their mouths. Such a one this-place had made him. Whence, we see the danger of Place and Custom. For, as Matthew (here) was content to Sat with them; So joseph (among Pharaohs Courtiers) was content to Swear with them; and, had the life of Pharaoh, (for his oath) as ready, as the best of them. For his Name. The other Evangelists call him Levi. Saint Mark: 4. His Name. Mark 2. 14. Luke 5. 27. [Levi, the Son of Alphaeus] as a natural man. Saint Luke: [Levi, the Publican] as a sinful man: but (here) he calls himself [Matthew] as a Converted man. Levi seems to be his proper name, before his Calling; and signifies, joined. Such, was he; a man joined, and glued to the world, by (Gold) the Earth's- Birdlime, to catch Souls. But Matthew, signifies Given, or Rewarded: because he gave-himselfe, at the first call, and was rewarded with an Apostleship. And, it was not unlikely, that this Name was given him also, for a Reward, by Christ-himselfe. For, on such occasions, he hath called diverse of his Disciples, by othernames; as he called Peter [Cephas]: and james and john, [Boanerges]. This Name (whereby he is known a Christian) Matthew seems most to glory in. So, ought we to do. For then, as He (by this) is ever reckoned among the Apostles: so we (by ours) shall hereafter be ever reckoned among the Saints. Now that which befell him, was his Calling (Follow me). It seems, he was following the world very hard: and (since he loved Gain so 5. The Calling. well, and was so easy to be lead) Christ called him to an Office much more gainful. He loseth not his office; but, only changes the Condition of it: where, he should still be a Receiver, and a Gainer, too. But-not (as here) ten (or fifteen) per Centum: but, where one should bring forth thirty: one, sixty: and one, an hundred-fold. But, Christ saw him going from this, to follow a worse-gaine: therefore he saith, Matth. 13. 23. Follow me. Hee-himselfe, is a Treasure, (therefore, to be sought) and such an Example to follow, as indeed none can keep even with; muchless, go beyond: therefore all must follow. This shows, what God most desires in us, viz. [to Follow]. Follow, good Examples: follow, good Precepts. Wherein, we express our obedience: which, to him, is more acceptable; and to us, more beneficial, than Sacrifice. This 〈◊〉 Sam. 15. was his Calling: and this, is the Calling of every Christian man: viz. to follow in obedience. He said not unto him, Bring unto me: but, follow me. He sought not the Money: but, the Man. Follow me, that thou mayst get, what (by following-Money) thou hast lost. Lay-downe those weights: break, those Bonds: destroy thy unrighteous-gaine, that thou mayst save thy soul. Make thee friends with thy ungodly Mammon; and seek me, that thou mayst find thyself. Follow Luk. 16. 9 not Gold (that is digged from Hell, and presses thither): but follow me, (that am from Heaven; and lead thither). This, is the Calling. Let us then also, make him, our Treasure; and we shall be safe. For, where the Treasure is, there will the heart be: and, where our heart goes, thither will we follow. This Call, is for Obedience. And, if either Matth. 6. 21. Precept or Example can lead us; here is both: for, Christ called, and He followed. And he arose, and followed him]. Here is the present Effect of this most powerful Calling: [viz. his Obedience]. Christ no sooner spoke; Effects. 1. Obedience. 2 King. 19 20. Matth. 8. 21. Psal. 27. 8. but, He obeyed. Not like Elisha; that would first kiss his Father and Mother: Nor, like another; that would first bury his Father: But, as David readily Echoed God with his voice (Seek ye my face: thy face, Lord, will I seek); So He answered God, with his Obedience: (follow me. He arose, and followed him). He arose]. Christ's voice is able to rouse the securest sinner, that sits most easily: and that, with a Word. So powerful, is the Word! This 2. He arose. Word broke the Bonds; cast off the weights: and gave him strength; that now he was able to rise, who before was not able to stand under the weight of his own Conscience. And certainly, he that would follow, must rise and walke-himselfe. For, he that sits still, shall not be drawn after in a Caroche. He arose; and (Saint Luke adds) Left all]. Sure great is the measure 3. Left all. of his reward. For; if he, (that forsakes any particular for Christ) shall receive so manifold: what shall he, that left all? Certainly this blessedman had a most generous-Spirit: that he could so suddenly, at once, despise and part with all those things together, that (but even-now) he followed so greedily; and, set himself down at the Receipt as a Man resolved, to fix his whole endeavours to bring them home to him. It seems that it was but through Ignorance, he set himself so much on Gain; Since (when he saw himself freed from the bonds thereof) he so earnestly ran after Righteousness. Before; he thought, that Gain, was Godliness: but now, he knows, that Godliness, is 1 Tim. 6. 5, 6. great gain, if a man be content with, what he hath. He arose, and left all]. But that, is not all. For, we may rise, and 4. And followed. rouse ourselves at a Call, and (after) on better consideration, Leave all: (Leave all our old sinful ways, and courses; and so, abstain from evil): But, this (though it be in the way) was not called for here: (it is follow): It is the active part of Righteousness. To do good, as well, as to forsake evil. To follow good Examples, is to do good; and that, is chiefly called for. Because, it is not beneficial to ourselves alone (as the other); but, to all others, we converse, and live with. And, in this kind, he obeyed. Not only, left his former life and Actions; but, followed the life, and works, and Actions of his Master. And, as he had received in him a Treasure; So, he distributed of his Fullness to others: breaking the Bread of life painfully and charitably: and that, not only by his Preaching; but, by his Writing: being the first, that wrote his Master's Story. And, as he followed him in Life; So, he taught and followed his Precepts to the Death: and died for following him. This, was Matthews glory; and let him, be our Example. Here we see Matthew, (a Man clogged with the world, and full of sinful and covetous desires) called to Christ. And, not only so; but, advanced to the glorious office of an Apostle, and an Evangelist. That we may see, where Sin abounded, there grace much more abounded. Rom. 5. 20. And though (for the most part) he chose Poormen and Fishers for his Apostles, (as Men soone-weaned from the world,) yet (here) he Calls Matthew, (a Customer, and a Publican). He makes the Camel go thorough the Needle's eye: and makes, that durum Dictum, easy. To show, that all things are possible with God: and to let us see, As he receives the Poor; so, he repels-not the Rich. Those, that have, he accepts; and, those that have not, he draws. Let us then beseech him, That he will be to us (a jesus) a Saviour: That he will, 1. Passeby our offences. 2. Seeus with Mercy: and, 3. Speake-to-us graciously. That though We be, 1. Men-sinfull, and even 2. Set-downe, to evil 3. Customs: yet he will 4. Name-us for his; and, 5. Call-us effectually: That 1. In all-Obedience, we may 2. Rise. 3. Leave-all, and 4. Follow-him, to the Place, whither he is gone, to provide for us, in the presence of the Blessed Trinity, to whom be all glory for ever, Amen. FINIS. IN FESTO SANCTI MICHAELIS ARCHANGELI: AN ESSAY OF TUTELAR ANGELS. By WILLIAM AUSTIN, of Lincolns-inn, Esquire. PERIIT ET INVENTA EST printer's or publisher's device LONDON, Printed for I L. and Ralph Mab. 1635. IN FESTO SANCTI MICHAELIS ARCHANGELI: AN ESSAY OF TUTELAR ANGELS. THE Church, which hath ever been desirous to keep in memory, the Benefits which She hath received (and daily doth) from Almighty God, (her most loving and careful Protector) hath not been unmindful (at this-Time, yearly) to Celebrate the Feast of Saint Michael the Archangel, in Commemoration of the Protection of Angels: following David's Exhortation, Praise the Lord (o my soul) and suffer not all his benefits to slip out of thy mind, etc. Not-all: that Psal. 103. is, not-any-one in particular: and so, not this among the rest. This Feast (then) is an Assembly of praise, and a Memorial for the Benefits, the Church receives by their-Ministery. Which Benefit certainly See the Collect for this day. is none of the least. For, at first, She received the Law, (which is a Light, to direct her) by the ordinance or Ministry of Angels. Then, had She an Angel to go before her, to defend and bring her, Acts 7. 53. through all her Enemies, into the Land of Rest. And, since She is dispersed over the face of the whole Earth, not only Nations (as many of the Father's hold, out of Daniel), and several Churches in them: Dan. 10. 22. Apoc. 2. 1●…. But, even particular and private persons (in those Churches), have the ●…nce and protection of Angels, for their comfort and preserva●…, till they shall arrive in heaven, (the true Land of Rest): whereof, the other was, but a Figure. Therefore, well may the Church (among 〈◊〉 Benefits) praise God for the Ministry of Angels. Now, si●…e this Feast, is a g●…rall Remembrance, though it bear a 〈◊〉 Name; ●…t were not amiss; to say somewhat of Angels and their Offices, in general, (if we knew what, certainely-to- think, or say). For, of all Creatures, that are so near to us; God hath shutup the knowledge of These (most-of-all) from us in holy Scripture; and yet, no man hath ever given a satisfying reason for it. So that for their Creation; the Time; the Place; their Quality; their Nature; their Substance; Form, etc. we have nothing, but the opinions of Men; and those, uncertainely-grounded on places of various-signification. Workmen, and Tools too- unsufficient, to fashion them rightly to our Imagina●…. Yet, what many of them will seem to make them, we will her●… take view of and leave the certainty to Him, that made them, and (only) best ●…nowes them. First, Concerning their Creation. Certain Heretics held them, to be uncreated, and Co●…ternall with God, though not- God; and, that they Angels their Creation. Created the World. But, the Orthodox-writers, (all) hold them to be created by Almighty God, Creator of all things. But, for the Time, they differ. Some think they were made before the world; out of Eccles. 1. 4. Wisdom was created before all things. The Time. Eccles. 1. 4. Others; that they, and the whole world, were made at an instant; out of Eccles. 18. Qui vivit in aeternum, creavit omnia Simul. Others (and they most-likely) say; that they were Created the first day; or in the Eccles. 18. Word (fiat Lux). Genes. 1. 3. The Place of their Creation is (for any thing I can read) held generally (by one consent) to be in Heaven. The Place, where they do, The Place. and ever- shall-reside. For their Matter and Form. Some hold, they have a most- fine-thin-Substance (like that, which the Philosophers call Aethereum animae vehiculum; Their Matter and Form. which joins it to the Body). And, that they have a form above all Creatures: but, what it is; Ignoramus. Others, hold, that they have neither Matter, nor Form; but are Creatures immaterial. And therefore, they define an Angel, to be Animal rationale, Hymniso●…um, Expers materiae, etc. Which is thought, to be the likeliest. For their Nature. It is held that they are one of the three Invisibles. Which are, ¹ God, ² Angels; and, the 3 Souls of men. All which, never Their Nature. Eye hath seen in their simple-Existence. And it is held, that (in respect of God) they are unclean: but, they surpass the Souls of men; as far, as the Sun, doth the Moon. And further, it is held, that this then Nature, was made ●…table, and subject to Change, (by Creasion) a Earte antè: but, (by eternal Love, and the Will of the Creator) made im●…table and eternal à Parte póst. For their Condition. It is held, to be good, and just. Good; not, by Their Condition. the use of their freewill; but, by the benefit of their Creation. And just; not, by the exercise of their Virtue; but, by the Innocency of their Nature. Their Number hath been questioned also. And, some hold them to Their Number. be just as many, as the Number of Mankind, by that often-and-somuch-mistaken place of Deut. 32. 8. Constituit Gentium terminos, juxta Numerum Deut. 32. 8. Angelorum Dei. Whereas (indeed) there is no such matter in the Original. For, it is: Constituit Gentium terminos, juxta numerum filiorum Israel. And so, not only Tremelius; but St. Jerome also, translates it. Yet almost all the Greek and Latin Fathers do so read it; following the Septuagint, in the foresaid error. But there is but this one place, whence they ground their opinion for Number. Notwithstanding, it is best held, that they are Innumerable (quantum ad nos) but, not to God: who can call all the Stars by their names. Psal. 141. 4. Their Quality. For their Quality. It is held, that they are full of power, glory, and knowledge: and yet, one, Superior to an other in power, glory and knowledge. And this their knowledge (that they have of all things) is held to be in them, not by reasoning and discoursing, (as, in us): but, at an instant, in apprehending all together, Vno Intuitu. From this their- Superiority to each other, is produced the opinion Their Hierarchies. of their Choruses. And, though in particular, they be Innumerable; yet, men have ventured, to bind them all (be they never so many) into three Hierarchies: and have subdivided each of them, into three Orders: and each of these, they hold to be Superior to one another, in glory, strength, and knowledge. Insomuch, that the lower Orders are informed, from the upper. And, they All have their Influences, from God. As, for the seven Orders, in Athanasius: [Ordo Doctrinalis, Tutelaris, Procuratorius, Ministerialis, Auxiliaris, Animarum receptivus, and Ordo Assistentium] these go not far, nor are so generally received: beside, they are held, rather Offices of the Lower Hierarchy; then Orders, of themselves. Therefore we will be content, (with the rest of the world) to follow Dionysius Areopagita (as we think) and will see, what is held for the three Hierarchies. That there are three, we must believe him: who seems to bring it, from Saint Paul's own Mouth. Now, for the number of the Orders. That they be Nine, is collected Their Orders. Luke 15. 8. (by some) many ways. Two, whereof, are these. First, from the Parable of the ten groats; whereof one, was lost, and found again. That tenth, is the Terrene Order (viz. Mankind). The other, are the Nine-Celestiall. An other way, they are collected from the ten Ornaments in the King of Tyre his Robe, (spiritually, taken for Lucifer): whereof Ezck. 28. 13. Nine, were precious-Stones: and the tenth; gold. That is, Nine Celestial; and the tenth, Terrene. This, for their Number. For their Names. They are (thus) met with, in holy Scripture. Their Na●…es. 1 Seraphim: in Esay. 6. 2 Cherubin. Ezek. 1. 3 Thrones. Collos. 1. These, are the first and principal Hierarchy. 4 Dominations; 5 Powers; 6 Virtues. Ephes. 1. These, are the Second, or middle Hierarchy. 7 Principalities, (Ephes. 1.) 8 Archangels. 1 Thes. 4. and 9 Angels, (over all the Scripture.) These, are the third and lowest- Hierarchy. Though some think Virtues, and Principalities, should (for order) change places. These are held the Nine Celestial Orders: the Tenth, (which is Man), is yet- Terrene; but, shall be Celestial also. Now, seeing such Order in heaven, amongst the Angels, we should think (è contra) that there should be Confusion in Hell, among the Their Opposites. Devils. But, if that house were divided against itself, it could not stand; therefore there, must be Order, too. And, the Curious have found out nine also among them; which are thus opposed, against the Celestial. 1. Hierarchy. To Seraphin. They oppose Pseudothei. To Cherubin. Spiritus Mendacij. To Throni. Vasa Iniquitatis. 2. Hierarchy. To Dominations. They oppose Vltores Scelerum. To Potestates. Praestigiatores. To Virtutes. Aëreae Potestates. 3. Hierarchy. To Principatus. They oppose Furiae. To Archangeli. Criminatores. To Angeli. Tentatores. Lastly, against the tenth Order, of the godly-Terrene, they set the Order of the Reprobates. But these fall not properly into this Day's Meditation (unless by Antithesis). Therefore we will return again to the good Angels. These heavenly Spirits (who are now divided from the other, and differ not at all, in Essence: but only, in will from them) are they, Why Intelligible. whom the Philosophers call Intelligences: and our Divines say, that they were made Intelligibles, as well, as the Souls of Men: to the end, that they might understand, there was a Summum Bonum: and by understanding, they might love it; and by Loving, they might possess it; and, by possessing, they might for ever enjoy it. These are held, to have (by Information, and Influence from God) the moving (subordinately) of things beneath them; and, the setting Their manner of Working. Nature on work, according to their several Capacities and Offices; and according as they are enabled and directed from Supernal influences. As thus. The upper Hierarchy, converses (without the mediation of any other Spirit) with the Blessed Trinity; and they inform the middle Hier●…hy; who declaring it to, and instructing the lower Hierarchy, they ex●…e it here in this World. These Orders and Angels (receiving Influence and Intelligence from one another) work all for the glory of God, and the good of Man. The Superior, by Information; and the Lower, by Action, and putting the will of God in real execution. Much virtue and power is attributed to these Names, Orders, and Angels (by the occult- Philosophers). And these Angels, (being of their own nature, Spirits) are never properly called by these Names, or by the Name of Angels; but only, as they are sent and employed in one kind or another to us, as Messengers and Ministers. According to that of David: He maketh his Spirits, Psal. 114. 4. Angels; and his Ministers, a flame of fire. In which office of Ministration, they are properly called Angels; or else not. And, (in this) Christ-himselfe is often called an Angel. Now, we receive (from Angels) power to receive and declare Their Effects. the will of God. From Archangels; to rule all Creatures put under us. From Principalities; to subdue all we ought to rule. From Virtues; to obtain the reward, we strive here for. From Powers; help against our Enemies. From Dominations; to subdue our own Bodies. From Thrones; to collect, and settle our Memories on eternal objects. From Cherubin; Light, to apprehend heavenly things. And lastly, from Seraphim; ardent affection, whereby we cleave to God. But, to leave these curious speculations of the Schools, These heavenly Creatures (whether they be of these Names, orders, Their End. and operations, or not; as is hard to prove) were, most certainly, in the beginning, made to this end; viz: for the Glory of God, and good of man. And although they ever glorify him, (by Flying about his Throne, and Crying day and night Holy, holy, holy, Lord God of Esa. 6. Sabbath) yet, since his delight is in Mercy, (which is above all his works), they glorify him most, when they reveal his Care of us, in being his Ministers of our preservation from the face of our Enemies. But, howsoever we be unsure of their Substance, Form, Number, or Influences: that they may be known certainly thus far; (to be Ministering Spirits, for our good) David hath assured us: where he saith, that he hath given his Angels charge over us, to keep us in all our ways. Which Saint Paul also confirms. Heb. 1. And sure, we Psal. 91. 11. have need hereof. Wherefore, since Man is (here) made a Spectacle 1 Cor. 4. 9 to Men and Angels, fight against the World, the Flesh, and the Devil, (strong Enemies, and weak warriors) therefore he hath charged these heavenly Soldiers to aid us militant, against their, and our common Enemies: and, to pitch their Tents round about us; like Fellow-Soldiers, Psal. 34. 7. fight one, and the same Quarrel. And (indeed) our Cause is one, and the same. For, the Devil hath the same Quarrel to us Men, that he had to Christ, (our, and their The Cause. Master), whose Battles, we fight. And (to this day he strives to hinder our Conversion, that Man should not be united to God. Wherefore, when against all his malice, (by the operation of God's Spirit, and the Ministry of his obedient Angels) Man is united to God, at this Conversion of a Sinner, there is joy in heaven among the Angels. Luke 15. 7. For, hereby they, are victorious: God, is glorified; Man, is saved; and, the C●…on Enemy (the Devil), is overthrown, and vanquished. Let us (then) praise him, for this powerful Guard. For, were it (but against the Devil-onely) we were to strive, it were less fear: but the world (our Slove and Servant); the flesh, (our Fellow and Comp●…) do (both) rebel and take part against us. We have the Flesh, within us; the World, about us; and the Devil, (the god of this world, and the Prince of the Air) above: and therefore, bad need of such a 2 Cor. 〈◊〉. 〈◊〉 joh. 14. 30. Guard as is far above them all, in place; and stranger than them all, in power, to be always above us, and round about us. And, this G●…ard we are sure of, by the promise in the forenamed- Psalm Psal 9●…. 11: First Question of Particular Charge. Gen. ●…6. 16. 91. 11: But, a question hath been raised; Whether every Man have a particular Angel, from his Birth, assigned unto him, for his preservation and defence; or no? I hope, it is no error to hold the af●…ive. But; if it be; it is an old one, as may appear in Jacob's Blessing (though 〈◊〉 make that Angel there, to be Christ): and, more- ●…inely, by the Disciples that took Peter, for Peters-Angel. But most by our Saviour's own speech: That would not have one of his little-ones Act. 12. 〈◊〉. Matth. 1●…. ●…0. offended, [Q●… Angeli eorum] because their-Angels do continually behold the Fate of his Father in heaven. To this, the Greek and Latin F●…hers, most generally, give consent. Neither is it strange, that one-Angel should seem sufficient to keep one Man; since we find in Daniel, that one-Angel is Set over a Nation. And, it may well-stand for D●…. ●…3. 1. likelihood; when we see daily before our Eyes, that God sets one Man (a Creature, much more-feeble) to rule and protect diverse Kingdoms. But, what needs Man to straighten himself in this Confidence, when the promise is made in the plural: that They shall be Angels over thee▪ that is, more (than one) for thee, in particular, (according as God's glory may be shown, of thy need shall require). And, it seems, not unproportionable. For, since we are not to fight against one Spirit: neither was be (in the Gospel) possessed with one Devil; but, with a Legiou; therefore the G●…rd, should be in the plural. But yet, not this (ex necessitate) Because God cannot defend without them, (or, with but-one of them) against- all; bu●… (ex largitate), to encourage us in Dangers. And, that we might see (with Elisha-his-Servant, when with his 2 Kin. 6. 16. 17. ●…ies, he beheld their heavenly host, in fiery Chariots round about them) that there be more with us, than there be against us. So, we may conclude; That, though we have an Angel assigned us in particular; yet, when God sees best, (and, as our need shall require) a whole host of then shall pi●…ch their Tents round about us. Let us (then) go on confidently Psal. 34. in good Actions. For, if one Angel was able to destroy, all the 〈◊〉 〈◊〉 in Egypt, and so many thousands, of Ze●…acheribs Host, in one E●…d. 12. 29. Night, what are Legions able to do, in our defence: 2 Reg. 19 35. But, admit these Tutelar-Angels to be but one, (or, many) the next Question will be: how they perform this charge; and what they do for 2. Question. What they do for us. us? It is certain, that (both alive, and dead), they assist and preserve us. And that, diverse ways. Sometimes (visibly), to Confirm us; but always (invisibly) to protect us. For, it is held, that there are but two Missions of Angels. The one Internal: when from God, they inform one another, from the two higher Hierarchies, to the Lower. The other external; when the lower Hierarchy, from them, Informs, Directs, or Protects us visibly, or invisibly. By which action, they are by us properly called Angels and Archangels. Angels, when they are Messengers, or Ministers of ordinary-protection: and Archangels, when they come on affairs, more mystical and mighty. Which two Names are most proper, to the two last orders of the lower Hierarchy. Because, (though it is held, that they all without exception) from the highest to the lowest are and have been sent also; yet, these are oftenest sent, and are most conversant with us. Angels, being Prefects to particular Men; and Archangels, to People or Nations. So that (though in diverse kinds, and according to their dignity and fit-times, as God sees good; yet) they are All sent; and are all (without exception) Ministering Spirits, for our good. And thus they assist us diverse ways. 1. First, they reveal unto us, the will of God, and enlighten us; by Instructing us in knowledge. As the Angel said to Daniel, I am 1. Dan. 10. 21. come to teach thee, etc. And this, is thought to be Ordo Doctrinalis, by Athanasius. Which, with the other-six that follow, he calls Militia coelestis. 2. Secondly, They direct and protect men in all their ways. (As the 2. Psal. 90. Exod. 23. 23. Angel led Israel); and, either remove offences out of their path, (by keeping away Temptations); or, lift men over them, by helping them to overcome. So that, they shall not dash a foot against a stone. And Psal. 91. 12. this, is thought to be Ordo Tutelaris. 3. Thirdly, they comfort them that faint in the way (as they did to Eliah) bringing Bread and Water: or, to Hagar; in showing her a 3. King. 19 16. Gen. 12. Matth. 4. 11. Spring to refresh her: or, to our Saviour, when they ministered unto him. And this is thought to be Ordo Ministerialis. 4. Fourthly, they help them that strive and are entangled in the 4. Acts 12. way (as they did, to Peter) when he strove in fetters, and could not walk in the path of his vocation freely. And, they not only help us; but, destroy our Enemies against whom we strive: as they did by Herod, that detained him; and Zenacherib, that opposed Israel. And 2 King. 19 35. this, is thought to be Ordo Auxiliaris. 5. Fiftly, They help (as some hold) and assist them that pray, and bear up their Petitions, and the report of their words and Actions; 5. Tob. 12. 12. Revel. 8. 3. (as Raphael did, to Tobias; and the Angel before the Altar). And this is thought to be Ordo Procuratorius (though some, deny them this Office). 6. Sixthly, they have a charge of us at our death; and, after we are dead, they carry our Souls into the Bosom of Abraham (as they 6. did to Lazarus). And this, is held to be Ordo Receptivus Aminarum. 〈◊〉 16. 22. 7. Seventhly, and lastly: they are Messores, Reapers; so called, 7. Matth. 24. 31. by our Saviour himself, Who shall have charge of our bodies after death and shall gather them from the four winds in the day of our Resurrection. After which, we shall all sing praise to him in Trinity (for ever) who hath brought all these things to this good conclusion, by his goodness, and their most obedient and diligent ministry. And this, some call Ordo Assistentium: because (after their Ministry to us, on Earth) they shall ever stand with us together, before the Throne of our gracious God in the heavens. Thus far, we see, how they are held to have charge over us. But, The Condition. Psal. 90. all this, is Conditional. For, it is to keep us in all our ways. That is, in the ways that God hath set down, and charged us to walk in. For, if we go out of them; there, they leave us. They are not to follow us, in our dark courses: they are Angels of Light; and, what fellowship hath Light, with darkness? His Servants we are, to whom we obey. And therefore, if we will have them, to be our Fellows and Companions: we must serve him, whom they serve. For, if we elect affinity with their Enemies, we worthily quit ourselves of their protection. Thus much of Angels in general. But (to leave these generalities) we will say a word of the Angel of this day in particular. Among all the host of these heavenly Soldiers, we find none Michael. named with more Eminency in holy Writ, than this Saint Michael. (And let no man stumble at this Name, in that we make a Saint, of an Angel). For, we call as properly Saint Saviour, Saint Sepulchre, etc. And we know, what Sanctus means: Which is, but Holy. An Attribute given to all the Angels in general, by our Saviour-himselfe, Luk. 9 26. In praesentiâ Sanctorum Angelorum (says he, in Luke): and therefore, we need not fear to give it, to him. We find (I say) no one (among all the Hierarchies) named with more Eminency in holy Scripture than this Saint Michael: whom they have so gloriously expressed, that he is held to be the chiefest of those two lower Orders (of the third Hierarchy) His Office. which are employed with us Men, for our Protection: and to be the chief Intelligence (or Angel) of the Tutelar Order. He is also (even in that respect) held to be chiefe-Standard bearer of the whole Church-Militant on Earth, under Christ our Chief Captain and defender. Which is collected from Daniel; where he stands up for the Dan. 12. 1. people, And, as he stands up for them (here) on earth: So it is held, that he shall take them up again, from the Earth, in the last day, by blowing the last Trumpet. For, that shall be with the Voice of an 1 Thes. 4. 16. Archangel. And that is, likeliest to be, He. For, to his greater dignity, it is noted; that there is none honoured with the name of an Archangel (in all the Canonical Scripture) but only he. He is but- five times named in all the holy Scriptures; and yet, he is ever-mentioned as a chiefe-Souldier, and valiant-Captaine, standing up in Arms, for the defence of the Church. Thrice in Daniel; fight against the Persians: and standing for the People. The fourth time, in the Revelation, fight Dan. 10. 13. Dan. 12. 1. Reu. 12. 7. (with his Angels) against the Dragon and his Angels. But, the fifth time, he is found in the Epistle of jude, striving hand to hand with the Devil, (not, as before, for a People; or, for the safety of some few jude ver. 9 Souls) but, for the dead body of one particular Man, (even Moses). Whence (by the way) we may observe; that God will give to every one of his Servants, (nay; even to their reverend ashes) after death, such a Guard for their particular preservation, as is able (alone) to protect a People. There is much excellency, even in the Name of this glorious Angel. For Michael, signifies Quis ut Deus? As if God, had made him of His Name. purpose, to show the greatness of his power. That, as Men on Earth, (when they consider the glory of the Firmament and the Stars above them) are forced to Cry-out Quis ut Deus? So even the Angels in heaven (when they behold the glory and power of this most excellent Archangel, (above them), admiring his Creator) may justly cry, (Quis ut Deus)? in the very Name of Michael. This glorious Leader, is loaded with honourable Titles and names. For, in Daniel, he is called Princeps: and Princeps ille maximus; and Dan. 10. primus è principibus primarijs. Titles, so- high, that many Divines confer this, on (Dominus Dominantium) even Christ-himselfe; and make him, to be this-Michael. Now, whether it be so, or no, I dare not dispute it. But, it seems to me, that (in all the places of Scripture, where he is named) it may well be an Archangel, without derogation from our Saviour. But I, submit. Yet, whether the Church celebrate this Day for Angelus-Dominus, or Angelus-Domini, I suppose, it skils not much; So, the Apostles rule be observed: That all be 1 Cor. 10. 31. done to the praise and glory of God. But, we call this- Feast, Michaëlis Archangeli. Which bears some note of difference from feasts; kept for the person of our Saviour Christ. His Day. For, as it is fit (at all times, and in all places), to give thanks unto God, and celebrate his Name; So, is it also, that we take occasions, and find times, to praise him for some Particulars, as well, as Generalities. And therefore, the Church hath chosen this Time and Day, to praise him, For the protection of Angels. And well have they named this Michael in the steed of the Rest. Seeing He is (as we see) a principal Soldier, a chiefe-Protector, above the rest; and a Leader of the rest. And, as one more-high in dignity, declared in Scripture, than the rest. And therefore, as in the Congregation, (consisting of diverse persons), one-Man, (assisted by all) prayeth in the name of all the rest; So this Day, we praise God, in the name of one Angel, for the Assistance of all the rest. Now, this-Day of Saint Michael, is one of them, that begins our four Quarters of the year: and (indeed) well and orderly doth the Observation. Church observe the Feast of this Holy-one, in this third Quarter. For first, we begin our Year with our Ladie-Day (otherwise called, the Incarnation of our Saviour Christ). Next, in the Second Quarter, comes the Feast of his Forerunner john; to prepare his way before his Coming: and to make his paths strait. Next, in this third Quarter, comes Michaël the Archangel, Mustering up his Company of heavenly Soldiers in a readiness, to sing Gloria in Excelsis; at the Birth of their Creator: with which joyful- Feast (in the fourth-Quarter) we conclude our Year. These four Quarters, we may compare to the four Times of Man. The Incarnation of our Saviour, to the first Time of Man's Incarnation; (in Innocence, in Paradise). The forerunning of john; to the Time of the Preaching of Noah, and the Patriarches (before the Law): the Feast of Saint Michaël; to the Time of the Law, (which was given, by the Ministry of Angels): and the Feast of the Birth of our Saviour; to the Time, under the Gospel. Or, they may be compared, to the four Estates of every particular, and private Man. The first, of the Incarnation; to, the time a Man lives in the Flesh, and in the lusts thereof (as a Natural man). The Second, of Saint john; (who was a voice in the Wilderness); to the time of Man's Repentance (by the preaching of the Gospel) till his death. The third; of Saint Michaël: to the time of Man's Resurrection, (which shall be in Voce Archangeli). And the fourth, of our Saviour; 1 Thes. 4. to the Life Everlasting in jesus Christ; which shall conclude our years, for ever: and destroy all time, that there shall be no more. And, although (peradventure) these Feasts were instituted by the Church, on some other (though not-unlike) Considerations; yet I see Vse●… no reason, but as they be Times, that (Quarterly) bring us in Revenue for our temporal profit: So, we may take occasion, to make the Consideration (even of these their Vicissitudes) to bring us in a profitable and Spiritual Revenue to our Souls: that (so prepared) we may also provide ourselves, (by these Quarters-warnings) for all times to come, accordingly. And, that the Meditation of this- Day, and the Memory of this Archangel, may make us still think (with Saint Jerome) That we ever see him (after he hath done his Office of protection, here) taking his Trumpet in hand, to Sound out; Surgite Mortui, et Venite ad judicium: and, in the fear thereof, so lead our Lives, that we neede-not fear judgement, when we shall appear. Much-more might be said, on this Argument; (either, on Saint Michaël in particular; or on Angels, in general). For the world is full of volumes of unnecessary and unanswerable Questions, concerning them. But this small parcel (or piece) touching their Tutelar-Office, is ●…ght too much for my weake-Barke. Therefore I will Lad no more, but try to go away with this: and draw to a Conclusion. And now, we have seen, what is held of Angels, their Order, their Conclusion. Tutelar-actions, etc. though we view these Incertainties ghessingly, and through a Cloud; yet we may believe, and Conclude; That God, (who is a God of Order) if not, by this very same, yet (by some more excellent way, and order) doth govern all Things: and them, and us. And, though we cannot more-certenly set down how, and in what Protection certain. manner these things are effected; nor pry into their Angelical Mystery (which knowledge, being a part of the Reward, kept for the Blessed, cannot enter into the heart of mortal man): yet, we may assure ourselves, (not only by promises in Scripture, but even by daily experience) that we have their Protection. For, whence comes it, that (though we stumble) we fall not in the dark? Or, (if we fall) that we rise without a Limb-broken? Whence comes it, that Bullets, (or Arrows) often grate-on-us; and yet, hurt us not? Or, that whole-Ruines, Stones and Timber (things of weight and destruction) fall within a haires-breadth of us, and never touch us? He that sees not the Protecting-Ministerie of Angels in this, is unworthy of it. For, he, that observes it not, can never thank him, that sends it. But when we consider it: and see it is so, we may (in all thankfulness) Our Part to God. well cry, with admiring- David: Lord! what is man, that thou art mindful of him: Or, the Son of man, that thou visitest him? Thou hast made him little lower than God; for thou hast sent thy Angels, that attend on thee, to wait on him? Nay more; even thine only begotten-Sonne, to die for him. O Lord our God how excellent is thy name in all the world! — O see, the exceeding Grace Of highest God, that loves his Creature so And all his works, with mercy doth embrace; That blessed Angels he sends too, and fro, To guide us, where; and keep us, when we go. How oft! do they, their silver Bowers leave To come to succour us, that Succour want? How oft do they, with golden Pinions, cleave The flitting skies, (like flying Pursuivant) Against foul fiends, to aid us Militant? They for us fight; they watch; and duly ward; And their bright Squadrons round about us plant. And all for Love; and nothing for reward; O why should heavenly God, to Man have such regard? Now, since we see that this is their part towards us; let us consider, also what is our part towards them: and how we shall do, to keep And to the Angels. them about us. 1. First then; we must be reconciled to God; and since we have 1. made ourselves (in stead of Temples) Dens of Thiefs, we must desire him, to whip out of us these evil- Affections; these Money-Changers, that Buy and Sell our Souls (our Doves): that we may be purged, and made Temples of the Holy-Ghost. And, when we, are his Sanctuary; they will be with us; and about us. For, in his Sanctuary, the Cherubins stood wing-to- wing: and where God is, there, they will be. 2 Chro. 3. 11. 2. Next, we must follow Saint Bernard's counsel: Si vis habere 2. custodiam Angelorum, fuge Consolationes Saeculi. 3. Thirdly, we must take heed, we do no unclean act, be it never 3. so secret. Pythagoras could say, Maximè omnium; Teipsum reverere. For, we are encompassed with a Cloud of witnesses, in our most private Chambers; and we ought to take heed, we offend not these clean Spirits, or grieve them by the sight of our wickedness or uncleanness. For jacob (having seen a vision of Angels) said: the Place was fearful: Gen. 28. 17. O quam verendus est iste locus! verè Domus Dei haec est. So may we fear in all places: and behave ourselves reverently: knowing the Angels are present to watch us; and are round about us. 4. Fourthly, as we must behave ourselves reverendly before 4. them; so, we must not use too much Reverence towards them. For, we must not Invocate them, as Mediators. Which, they cannot be: for, he hath found folly in them: and, though they help us; it is not, job 4. 12. of themselves (out of compassion, or being touched with a feeling of our Infirmities; as our Mediator jesus Christ, is): But, out of the Love and obedience, they bear to the Command of God; who hath given Heb. 4. 15. the Charge; and, to his Glory, they do it. Therefore, if we give them the Glory, or Invoke them (as Mediators) we drive them from us. 5. Fifthly, as we must not Invoke them: So, (much less) must 5. we adore or worship them. For, they are but Ministers: and profess themselves so. For, the Angel (in the Revelation) avoided this worship from Saint john, by saying: That he, was but his fellow-Servant. This (of all other) they cannot abide. For, the Angels tremble, and are Revel. 22. 9 afraid to be adored by the humane Nature; since they see it taken into the Godhead. 6. Sixthly, we must be heartily penitent, and turn from all our 6. wicked ways; and then (at this Conversion) they will flock about us, and clap their wings so loud, that their joy, shall be heard in Heaven. For, there is joy in Heaven among the Angels at the Conversion of a Sinner. Luk. 15. 7. 7. Lastly, that we may keep them still (thus joyfully) about us; Let us strive, to make ourselves as like them, as we can; in Obedience 7. towards God, and love to one another: And as God (so some descant), In Seraphin, Loves; In Cherubin, discerneth; In Thrones, judgeth; In Dominations, showeth majesty: In Principalities, Governeth; In Powers, is Omnipotent: In Virtues, doth Miracles; In Archangels, Revealeth; and in Angels, Assisteth: So, let us strive by Assisting our Brethren, and Protecting the Feeble and Indigent, to become like Angels. Let us, by learning divine and high Mysteries, and Revealing them to our Brethren (for their Edification) become like Archangels: and (since Miracles, Omnipotence, Government, Majesty, judgement, and Discerning, are chiefly Gods) Let us, (above all) seek to get ardent Love, and affection; the Virtue, that shall last remain, and the Property of the highest-Order; whence all the rest are inspired. That, (in fiery zeal, and Love to the glory of God) we may not only burn ourselves, but both (by our writings, and Discourses, and all our Actions) inflame our Brethren; and therein (being nearest joined unto God) become like the bright fiery Seraphins, flaming continually in pure and ardent affection, about his Throne, and next unto him, above all other Inferior Orders. And so, we shall be sure, to have all the Rest attend upon us, and be ever with us. But this Virtue of Love, onely-the-God- of-Love can grant. Neither can he give it, unless he give himself. For he, 1 john 4. 8. is Love. Which we beseech him grant us, for the Love of him, that (for Love of us) gives us all these Protections and Mercies, together with himself. Amen. FINIS. NOTES ON THE SIXTEENTH PSALM: MORE PARTICULARLY, ON THE LAST VERSE. By WILLIAM AUSTIN, of Lincolns-inn, Esquire. PERIIT ET INVENTA EST printer's or publisher's device LONDON, Printed for I L. and Ralph Mab. 1635. NOTES ON THE SIXTEENTH PSALM: MORE PARTICULARLY on the last Verse. PSAL. XVI. Verse 1. Preserve me, O God: for, in thee do I trust. 2. O my Soul, thou hast said unto the Lord, Thou art my Lord: my well-doing extendeth not to thee; 3. But to the Saints that are in the earth, and to the excellent: all my delight is in them. 4. The sorrows of them, that offer to another God, shall be multiplied: their offerings of blood will I not offer: neither make mention of their names with my Lips. 5. The Lord is the portion of mine inheritance and of my Cup: thou shalt maintain my Lot. 6. The lines are fallen unto me in pleasant places: yea, I have a fair heritage. 7. I will praise the Lord, who hath given me counsel: my reins also teach me in the nights. 8. I have set the Lord always before me: for he is at my right hand; therefore I shall not slide. 9 Wherefore mine heart is glad, and my Tongue rejoiceth: my flesh also doth rest in hope. 10. For thou wilt not leave my Soul in Hell: neither wilt thou suffer thine holy One, to see corruption. 11. Thou wilt show me the Path of life: in thy presence is the fullness of joy; and, at thy right hand there are pleasures for evermore. Let the words of my mouth, and the Meditations of my heart, be always acceptable in thy sight, o Lord, my Strength, and my Redeemer. DAVID (here) makes a Request; and gives a reason, Verse 1. why he is sure to obtain it: Preserve me o Lord: Why? for, in thee do I trust. He desires eternal Preservation; and makes his Faith, the reason for it. B●… we are taught, That none, but the Righteous, can Inherit: and Rom. 3. 10. and Psal. 143. 2. in God's sight, no flesh shall be justified. If David be of flesh and blood, where is (now) his Confidence? In his faith still: For faith (which is not of flesh and blood) only justifieth: Abraham believed, and it Math. 16. 17. & Heb: 10. 38. Rom. 4. 9 〈◊〉 counted unto him for Righteousness. Therefore, prosessing (here) his Belief, he makes his faith the foundation; and grounds his request upon it. Whatsoever ye shall Luke 11. 9 ask in faith, ye shall receive it. In this first verse, there is the Argument of the whole Psalm: Which, (more at large) is this. He desires (and it is the desire of his Soul) to come to life; and that, Verse 2. by means of the functions of the Body (for he confesseth there is a way to it; in the last verse; and that must be walked in): which is, to do uprightly: being, but the fruits of faith, wrought in the Body: Which yet, he acknowledgeth it not beneficial to God (who will not tell Man when he needs;) but to the Saints that are on earth. To whom we ought to give especially. Though we are bound to Verse 3. do good even to all, (by God's example, that shines on good and bad): yet his delight (he says) is chiefly on them, that are of the Community, and Household of faith. Then, He shows the Misery of Idolaters, that fall from this faith, Verse 4. and trust in false gods: Abhorring not only to offer, but even to mention their names with any reverence. Furthermore, He showeth, that He fixeth his faith on the Lord alone: Verse 5. who not only maintains his right, And provides, for his Body, a fair, and fruitful Inheritance to feed him: Verse 6. But Instruction for his Soul also by his Spirit, to guide and direct Verse 7. him: So that, his very Reins (the Seat of Lust, and bad desires in us) are so regenerate, that (in stead of Tempting) they give him Instruction: and that, in the Nights. (Every night) when Men are least-able, through Infirmities of the Body, to use the faculties of the Soul; in resisting; then, is he awake to God. Who being then (as always) before him, and at his right hand, keeps him from sliding from the way of life, that he desires to walk in. Verse 8. This makes his heart (though the thoughts thereof, for the most part, be evil continually) and his Tongue (an unruly evil) to rejoice: Verse 9 and it makes his flesh also (though it be ever fight against the Spirit) to rest in hope; not only, of present subduing to the Spirit; but, of future glorification in the Heavens. For, he is confident, That neither his Soul shall be left in Hell; nor, his holy One (whether it be the regenerate soul, or the mortified Body) Verse 10. shall so see Corruption, that it shall not be able to arise, and come to that end; which he, by faith desires, & hopes for, (which is, life everlasting). In this 11. verse. Thou wilt show me the path of life: in thy presence is the fullness of joy: and at thy right hand, there are pleasures for evermore. Verse 11. This Psalm (grounded on Faith) may well be called David's Creed. For, in it, he hath confessed all the principal Articles of our Christian faith (though not in their order). I believe in God, the Father Almighty] (in the 1. verse) Deus fortis: 1. for so Tremelius translates it. In jesus Christ his only Son] who died for us, and rose again from 2. That is, the 3. 4. 5. 6. and 7●…. Articles. Act. 2. 25. Death (being the sum of all the Articles concerning him) in the 10th. verse. For, Saint Peter says, David said that of Christ [He will not leave my Soul in Hell] etc. In the holy Ghost] ver. 7. Who giveth me counsel. 8. The Catholic Church] in the third verse. The Saints in Earth. 9 The Communion of Saints] in the same: My delight is with them. 10. The forgiveness of Sins] in the 8. and 9 verses: I shall not slide; 11. wherefore my heart is glad (as, one Released). The resurrection of the body] in the 9th. verse. My flesh shall rest 12. in hope. And the life everlasting] in this 11th. verse. Thou wilt show me the path of life: In thy presence is fullness of joy: and at thy right hand, there are pleasures for evermore- In this verse, are Four things observable: Four things observable in the 11. verse. (to proceed with it). 1. A Guide] THOU. 2. A Traveller] ME. 3. A Way] The PATH. 4. The End] LIFE. Described after. For, that, which follows, is but the description of this Life. THis Verse, is a proper subject for a Meditation. For, all (three be solitary. The Guide, is but one; the Traveller, one: the Way, one: and the Life, the only one. To meditate well, on this, is to bring altogether; and, at last, make them all, but one. Which, that we may do, let us first seek our Guide. The Guide. 1. The Guide. HIM we find named (in the first verse): jehova. Here, we may begin (as we ought in all holy Exercises) with Adoration. For, unto him all knees shall bow: nay; unto his Name. For, holy, is his 1. Holy. name. Glory be to thee, o God He is, Deus; therefore, holy: he is Deus fortis, therefore, able. For, the strength of the hills is his: and, if there be a way on earth, he can 2. Able. show it. For, in his hands are all the Corners of the earth. But, is he Willing to show? yes; though he be Deus, holy (which is a word, terrible to poor flesh and blood); yet, he is Deus meus: 3. Willing. my holiness. That takes away servile fear. He is Meus, we have a property in him: and he is willing. (Thou wilt show, &c). And, that you may know he will guide; David shows a little above, how diligently he will guide. First, he will go before: he will 4. Diligent. Vers. 〈◊〉. lead the way himself: if I can but follow, I shall be sure to go right. And, he that hath a Guide before him, and will not follow, is worthy to be left behind. But say, I am willing: I do desire to go; and I do follow: what, if (through faintness in the long way), I fall often? or (for want of care) step out of the way, shall I not (then) be left behind? Fear not: for, he is at my right hand; so that I shall not slip. Vers. 8. This is some comfort indeed. But, we are so soon weary in this 5. Constant. way, and do fall, and Err so often, that it would weary the patience of a good Guide to lead us, but one day. Will he bear with us, and continue to the end? Yes, (always): or, this Text deceives us. For, all this is found in the eighth verse. We must have Him, or none. For, He is one, and the only One. So confessed: Who have I on earth; but Psal. 73. 15. Thee? Seek this good Guide; he is easy to be found: Seek, and ye shall find. You shall find, That He is first holy: secondly, able: thirdly, willing: fourthly, diligent: and fifthly, Constant. Be thou, as willing, diligent, and Constant, (O my Soul!) to follow him: and He will make thee, both able to follow to the end, and Holy, in the End. The Traveller. 2. The Traveller. HAving found the Guide; we shall not long seek for one, that wants him. For (see) here is a Man, out of his way. And, that will soon appear, if we consider his Condition. For, he is a Stranger [Thou wilt show me]: and, what am I? I am a stranger, and a 1. A Stranger. Psal. 39 12. Sojourner, as all my Fathers were: says he, in another place. But, this was, in the old time; under the Law: what are we (their Sons) in the Gospel, any other? Saint Peter tells us, no: That we are Strangers, and Pilgrims, too: that is, Travellers. We Travel, as being out of our Country: and, we 2. A Traveller. are Strangers to those, we converse with. For, neither the Natives, be our friends: nor, any thing, we possess truly our own. It is time, we had animum revertendi: and surely, so we have, if 3. Wishing home. Psal 80. 〈◊〉. 4. Way forgot. Isai 5. ●…1. 5. Still going. Psal. 145. 15. we could hit on the way: Converte nos Domine. But, it is so long, since we came hither, we have forgot the way home: Obliti sunt Montis mei. Yet (still) we are travelling; and (we think) homewards. For, all hope well: Oculi omnium sperant in te. But, right, like Pilgrims; or rather, wanderers. For, we scarce know, if we go right: and (which is worse) have little care to inquire. The whole world is a way; wherein the Children of Men travail. There is nothing but Travel under the Sun, saith Solomon: this, is Eccles. 2. 22 Man's Portion, Terram dedit filiis hominum. Yet this great way leads, Psal. 115. 16. but to two ends; backwards, and forwards: home, or to hell. It behoves us, to look about, where we are. For, go we must, (one way, or other): either, as God Commands; or as the Devil drives: To stand still will not serve turn. He, that doth so, had as good go back. For, he, that goes back, shall as soon come to his journey's end, as he that stands still: unless he could make his home, come and meet him. Go, we must (then): And go, we do. The world is before us; and it is full of Travellers. Nay; the devil himself hath his walk (here) too. For, when God asked him, 6. A thronged road. in job: (from whence he came?) It was, from Compassing the earth; and walking, too and fro, in it. This, is a right high way: and they, that go job 2. 2. backward in it, find it broader and broader; till they come to the Pit. But they, that go forward, find it narrower, and narrower; till they come to the straight-gate: and (there) many times, is no entrance: and so, they even go back again; and (by the way) tread out many other small paths, for others to follow in: even to the path of destruction. And (to say truth) no man hath any other way, but a Path. Let him walk which way he william. For, he goes his own way; his own steps carry him in his own path, (be there never so many, that follow, or go before him): for himself alone, he must answer; and for the steps alone that he hath trodden. This way also here (in the Text,) is Semita; a Path: but, it leads another way. The Paths, that this great highway (the World) sends forth, for men to walkein, are very many: but, they may (in general) be reduced 7. Dangerous Paths. to these. First, Semita Saeculorum; this is not worth marking, saith job 22. 15. job. Then, there is Semita Avari: this is a bloody one; saith Solomon. Prov. 1. 19 Then, Semitaincurvata; and that, leads a man quite out indeed: this, will never bring a man to peace, saith Isaiah. Women, have their paths Isai. 59 8. too; but, it is Semita ad inferos: and (peradventure) that way of theirs, in the Proverbs, [a Maid with a young man] leads thither too. But Solomon confesseth their Tread (in that kind) to be so intricate, Prov. 30. 18. that he could never trace them. These, are our ways; and the best Paths that we choose; if we guide ourselves. Paths, not worth marking; Paths, bloody; Paths, crooked, 8. Darkness. and yet Strait enough, to lead to destruction: and (which is worse) not one of these, but is dark: Via Impiorum tene brosa; nay Prov. 4. 19 Psal. 35. 6. worse; Fiant viae illorumtenebrae: the way, is darkness itself. A man, to walk in a narrow Path all- alone, in the dark: nay, the way (he walks in) to be Darkness, (the thing itself) and, without a Guide (for they be our own ways; of our own choosing): is sure, in great danger; and must needs, at last, come to some mischief in the end. Solomon makes it worse yet: Nesciunt, ubi corruunt: they Prov. 4. 19 know not when they are out, nor when they are in: that's worst of all. For then, they go headlong, and will never seek, to come in. It is somewhat to purpose (yet) when a man knows, he is out. David, 9 Still out. did; and we, confess the like (with him) every day, [We have erred, and strayed from thy ways, like a lost sheep] Sicut Ovis; not Sicut Psal. 119. 176. Avis, aut Vulpes. For, the Foxes have holes, and the Birds have Nests, and know the way to them. Nay, the Ox, and the simple Ass know their Master's Stall, and Crib: but (Ovis), a Sheep is Pecus erraticum: a Creature, most subject to stray: and yet, of all others, least able to find the way home again. So, have we erred. And, it is well, we know it. For it will make us add, (as he doth, immediately, in the same verse): O seek thy Servant. Psal. 119. 176. It is plain enough, we are out: these words, (in the Text) infer 10. Desire the Guide. it. (Thou wilt show); seems to be the voice of a Man, that sees not the way yet, but heartily desires to be in. Here, is his desire, and his Confidence mixed in one; as if, he were as sure, to have, as he is sure he asks. (Thou wilt show me). But David (here) still keeps the singular Number. As there is 11. Be confident. but one Guide; So he speaks in the person but of one Traveller. There is somewhat (peradventure) in that. It is, to show his Confidence. The Lord's Prayer, is in the Plural: but, the Creed, in the Singular. We may pray, that God would guide all; but we can be confident, for none, but ourselves. [Thou wilt show] (or, thou dost; or, haste, as some translate); All is, but to show particular Confidence. Thou wilt show me]: Me: not, us: (A number indefinite; wherein 12. Me in particular. I may be one): but Me, (in particular), that am out of the way: that am, myself alone: that must walk in the Path alone. Either I must follow, or go before others: I must work, for myself alone; believe, for myself alone: and be saved, by one, alone. The way, (in this Text), that I must walk, is but one: nay; it is but a Path; where, but one, can go: this is no highway; but, away of Sufferance: by favour; it is none of ours. It is no Road: you cannot hurry (here), or gallop by troops: It is but Semita, a small foote-path; for One, to go alone in. Nay: as it is a Way for one alone; So is it a- lonely way: Praeparate 13. In meditation. Esa. 40. 3. vias ejus in Solitudine; saith Saint john; (and he knew, which way God went; who is our Guide): in Solitudine: there, is the sweetness of Solitariness: the comforts of Meditation. For, God is never more familiar with man; then when Man is (in Solitudine); alone, in his Path, by himself. Christ himself came thus; all lonely: without troop, or noise: and ever avoided the tumultuous Multitude; though they would have made him a king: And, he never spoke to them, but in Parables: But to his, that sought him (in Solitudine) in private, he spoke plain; and so doth he (still) Love to do, to the Soul; in private, and particular. Therefore, well said David: That thou wilt show Me; in particular: and in the singular number. But, how shall I know, that I (in particular), shall be taught and 14. Thou shalt know it. Psal. 25. 9 showed this way? This Prophet, (that had experience) will tell us: Mites docebit: the humble he will teach. If thou canst humble thyself, thou mayst be sure to see thy Guide: Christ hath crowned this virtue with a Blessing: Blessed are the meek; for, them he will call to him, Matth. 5. 5. and teach. But, thou must be humble (then). For, Heaven is built like our Churches; high-roofed within, but with a strait low Gate: they (then) that enter there, must stoop; ere they can see God. Humility is the mark at every Cross; whereby thou shalt know, if thou be in the way: if any be otherwise minded, God also shall reveal it unto you. For; Phil. 3. 15. Thou wilt show. The Way. But, Let us now see, what he will show us. The Path. 3. The Way. We must know, that as Men have many paths out of their highway (the World), but they all end in destruction; So God hath many Paths out of his highway (the Word), but they all end in Salvation. Let us oppose ours, to his; (as indeed they are opposite): and see, 1. Opposite. how they agree. Ours, are not worth marking: His, marked with an Attendite (to begin withal): Ours, bloody; His, un-polluted: Ours, Matth. 3. 3. crooked; His, Strait: Ours, lead to hell; His, to heaven. Have not we strayed, then? we had need to turn, and take an other Path; and that, quickly: we may well say, Semitas nostras, à viâ tuâ. Psal. 44 9 Well: here is the Book: and here are the Ways, before you: and 2. In general. he will show you: here is Semita Mandatorum; in the 119. Psalm, verse 35. here is Semita Pacifica; Prov. 3. 17. here is Semita Aequitatis. Pro. 4. 11. here is Semita justitiae. Psal. 23. 3. here is Semita Indicij. Prov. 17. 23. and many others: These are, (every one of them) Gods ways: but these are (somewhat) too many, and too far-off. We must seek the Way, where all these meet; and that will bring us into the Path. These, are many; but, I will Show you yet a more excellent way; saith Saint Paul: 1 Cor. 12. 31. We must begin to enter, at Via Mandatorum. For, till then, we are in the dark, and can distinguish no ways, whether they be good 3. Where to begin. or bad. But there, we shall meet with a Lantern, and a Light in it. [Thy 4. A light. Commandment is a Lantern, and thy Law a light]: Carry this with Pro. 6. 23. thee, (as a good man should; Lex Dei in cord ejus); and it will bring thee into the way. Psal. 36. And see, how careful our Guide is: For, lest the wind should 5. Keptin. blow-out this Light, he hath put it into a Lantern, to preserve it. For, the fear, (or Sanction) of the Commandments preserves the Memory of the Law in our hearts, as a Lantern doth a Light, burning within it. The Law is the Light; and the Commandment, the Lantern. So that neither flattering Zephyrus, nor blustering Boreas shall be able to blow it out; so long as the fear of the Sanction keeps it in. This is Lucerna pedibus; and will not only show thee where, thou shalt tread; Psal. 119 104. but, what pace thou shalt keep. When thou hast this Light, take jeremy's Counsel; Inquire for 6. Through the old way. Semita antiqua, before thou goest any further: Stand (saith he) in the ways, and behold; and ask for the old way; which is the good way, and walk therein, and ye shall find rest for your Souls. This will bring you somewhither, where you may rest awhile. And, whither is that? Trace this Path, and you shall find this old way, to run quite 7 To the new. thorough all the old Testament, till it end in the New, the Gospel of Peace: and there, is Rest. And, that this is so, Saint Paul affirms. For the Law (which is the old way), is but the Pedagogue to the Gospel. This (then) is a more excellent way, than the Law; the Ceremonies whereof, (in respect of this), were called beggarly Rudiments. Gal. 34. When we come there, we shall find the way pleasant, and very 8. The path. light; So that, we shall plainly see before us, that very Path; that only Path; the Path of Life, (Semita Vitae) in which the Gospel ends, as the Law ends in the Gospel. Now, what is Semita vitae, that we seek for? All the Ways of God, are Truth (saith David): He doth not say they are Verae; Or veritates; 9 The Truth. Psal. 119. 151. but, Veritas: all, one Truth. So, all the ways of God end in one Truth. Semita Vitae (then) is Truth: the Gospel (that leads to it), is called the Gospel of Truth. And, so sure a way to Life, is Truth, that Col. 1. 5. Saint john says, he had no greater joy, then to hear, that his Sons 3 john 1. 3. walked in Truth. No greater joy.. For, it brings them certainly to a joy, than which there is none greater. Via Veritatis, is the Gospel of Truth; but Semita Vitae, is the Truth itself. Of these, Esay prophesied: Et erit ibi Semita et Via, etc. There shall be a Path, and a Way; and the Way shall be called holy, the proper Epithet of the Gospel; [the holy Gospel]: that, is the Way. But, the Path, is the Epitome of this Way, (called in our Text, by way of Excellence, the Path; in the singular): than which, there is none other. The Gospel of your Salvation (saith Saint Paul) is the word of truth. Ephes. 1. 15. john 17. 17. And, thy Word is Truth (saith our Saviour to his Father). Truth (then) is the Path of life. For, it is the Epitome of the Gospel; which is the Way. This is that Truth, which Pilate (unhappy man!) asked after; but 10. Life. john 18. 38. never stayed to be resolved of. He himself is the Word; the Word, is the Truth; and, the Truth, is the Path of Life, trodden by all the Patriarches, Prophets, Apostles, Martyrs and Confessors that ever went to Heaven before us. The abstract of the Gospel; the Gate of heaven, (Semita Vitae) the Path of life, even jesus Christ the Righteous, who hath beaten the way for us; gone himself before us: and left us the prints of his Footsteps for us to follow. Where, he himself sits ready to receive us. So the Law, is the Light; the Gospel, is the Way: and Christ, is the Path of life. The End. 4. The End. NOW, whither shall we follow him? whither will this Way (this Path) lead us? He is the Path of life; therefore, thither: [Thou wilt show me the path of life]. But, what is this life? why, He is our life: Our life is hid in him (saith Saint Paul). And, though Colos. 3 3. this were enough, to make us seek him, if it were but even to live; yet (here) is described, by David, such a life that he will bring us to, as (indeed) passeth all description. For this, was his Hope in the Messias (the Author and Giver of this Life). Such a Life, as never entered into the heart of man, to conceive: much 1. Not utterable. 1 Cor. 2 9 2. Not conceivable. 1 Cor. 13. 1. less, can the Tongue, of man declare it. But indeed, could he (or any) with the Tongues of men, or Angels (as Saint Paul speaks,) describe it unto us, (just, as it is); yet, it were to no purpose. For, our poor hearts are so narrow, we cannot Conceive (or, apprehend) what is delivered, concerning it. And, this Kingly Prophet, (though his Tongue were the Pen of a 3. This too short. Ready Writer, and his heart were inditing of a good Matter) yet He comes far short of it. For, how could he describe that, which he could not conceive? Notwithstanding; so far, as may be apprehended by the capacity 4. Yet satisfying. of Man, is delivered (here) in these words: [In thy presence is fullness of joy: and, at thy right hand, there are pleasures, for evermore]. And, here is all, that the heart of man can desire, to make a perfect happiness. Let us search after the desires of Nature, and we shall soon see the truth hereof. All Philosophy teacheth us that Man, desires a Summum. There is 1. An End. some end, which every man tends to; beyond which, he cannot think, or hope. And, this end, in whatsoever they place it (and they place it not in 2. Life. death, (I trow); for, that, man's nature abhors; but, in life); they would (all) have to be good. This Summum, would be bonum. Nay, he (that goes, in life, the 3. Good. most wicked way of all) thinks that to be best, while he follows it. So naturally do men affect goodness, that they do no evil, but that (for the time) in their corrupt judgement, they think it good, in some respect. But, whatsoever the passages of their lives be, they still desire that their Actions, and Selves, may always (in Summâ) come to good. Now this Summum bonum, (which men do naturally desire) 4. Pleasant. would have one quality, more. It would be jucundum; as well, as bonum. For, we take little pleasure in goodness, unless goodness be pleasant. And (indeed) no man will seek long after any thing, which he thinks (in the end) will afford him no Contentment. We seek after many things, very laboriously, and are naturally so given to do, only because they are pleasant: But, if they be such things, as we are persuaded are good too; then, we follow them much more earnestly; as having now got reason (also) on our side, to drive us: Omne tulit punctum, qui miscuit utile dulci. But, though all desire Pleasures; (and they would have them be, (or be thought to be) good too); yet, all men's Pleasures are not alike, 5. For Soul. or of one kind. Some, (whom Philosophy hath a little more sublimed) desire the delights of the Soul. That, which instructs the mind in the privacies of mysterious or hidden knowledges, and gives delight to man's inward Spirit, best pleaseth them. Others again, (that stick close to the Earth) desire more to please 6. For Body. the body. That, which is pleasant to the Senses, are they most sensible of; and so, most pleased with. Now, both these two (for there can be no more) are not, with these Pleasures, contented neither, if they enjoy them not, fully. For, what 7. Full. wants of felicity, cannot be happy. And (to say truth) where fullness of Content is absent, there can be but small happiness or pleasure: Therefore (to give full Content) the pleasure (it self) must be full too. And yet, when Pleasure (both of Body and Soul) is at full; if it should come to Satiety, all were undone again. For, in Satiety, is a 8. Various. kind of loathing: and, in such a wambling, there can be but small Content: and (so) no Pleasure. Therefore, in Pleasures, both Body and Soul desire, with fullness of Pleasure, to have a fullness of variety. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. Ethi●…. lib. 7. cap. 23. sect. 5. Variety, is that, which makes the pleasant life, and is (indeed) the life of pleasure. For, Pleasure (that varies not) is like a Body that moves not; Dead. This variety keeps Pleasure, from Satiety; which kills it. Yet, all this serves not the turn, neither. For, since Man, is Local; 9 In Place. he desires to enjoy his Pleasures, in a pleasant Place. And, not only so; But, (in that he is a Creature sociable) he desires 10. In Company. Company and Society, to Communicate his joys unto. For, Scire tuum nihil est, etc. God himself says: It is not good, for Man, to be alone. And, if not good; he cannot be happy, without Company. Well; grant a Man all this. Let him come to his End; let it be 11. Ever. life; let it be a good life: Let it be pleasant; pleasant, for Soul; pleasant, for body: Let the Pleasure be full, to give Content; Let it be Various, to avoid Satiety; Let it be, in a pleasant Place; Let it be, with good Company: will all this serve the turn? yes; if there were but one thing more added: viz. that it would but last. That's the mischief of all Pleasures: though they be lively, for the time; yet, they be but short-lived. Vita Voluptatis, brevis est, Vitaeque voluptas. The Summum, (the End) which Man desires, is to end in pleasure. But, that end, is to no end, unless it be without end. The Aim of mortal Man, is Immortality: give, but that, and there's an end indeed. Well: if this be all he can desire (as indeed it is) Let us see, if any of these be wanting, in this Text. If there be, we must seek for a Summum bonum, elsewhere: if not; here we must rest: and, by all means, seek to obtain this. For, there is but one End; and; if not this; None. First, here is an End. The word (Path) shows it; for, all Paths lead to some End. Secondly, this End, is life. The word is plain, [the Path of life]. Thirdly, This life, is good. The particulars will show it. For (fourthly) It is pleasant: (fifthly) pleasant, for Soul. (joy, proper to Soul.) Sixthly, pleasant for the body. ( * Intellige, de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pleasure, proper to the body.) Seventhly, It is full. [fullness of joy]. Eighthly; fullness, without Satiety (for it is Various). Pleasures, diverse; in the Plural. (Ninthly), In a pleasant Place [at thy right hand]. (Tenthly) With the best Company [in thy Presence]. (Eleventhly, and lastly,) It will last for evermore. [In thy presence is fullness of joy: and at thy right hand, there are pleasures for evermore]. There, is Immortality. This is a Summum bonum, indeed. I hope, we can desire no more (now). This, is full. And this is a taste, (and, but a small one, neither) of that life whither this Path leads us. So hast thou seen (o my Soul) the Sum and effect of David's desire, grounded on his Faith: which long since, he hath obtained, and (now) doth, and ever shall enjoy. Let thy faith make his Case, thine own; and Collect, (to thy Comfort) all thou hast thought on. Consider thy Guide: that he is jehovah: God; holy: (secondly;) The Guide. Strong and able: and therefore, to be feared and adored: (thirdly) but he is thy God, and willing: (fourthly,) and diligent: (fifthly) and Constant to guide thee: and therefore, to be loved, and followed. Consider thyself; how he finds thee. 1. a Stranger: 2. a Traveller: The Traveller. 3. that would go home: 4. having forgot the way: 5. yet still going: 6. thorough a Tumultuous Road: 7. Into dangerous Paths: 8. Into Darkness. 9 yet, still, out of the way: 10. Consider thou art Out, and desire thou him: 11. and be confident, and he will show thee: 12. Thee, in particular: 13. In thy private Meditations: 14. That thou shalt know, by thy humility, his ways 1. That they be opposite, to thine. 2. He will show them in general. The Path. 3. Where to begin. 4. Will send a Light. 5. Will preserve thee it in, and it shall light thee. 6. thorough the old way; the Law: 7. Into the New; the Gospel: 8. So to the Only Path of Life: 9 Who is the Truth. 10. And in Him, to Everlasting life. Which, 1. Cannot be described. 2. Or, if described; not Conceived. The End. 3. This Description comes too short. 4. yet, here is All that Man's heart can desire. Which Life. 1. is an end: 2. This End, is life: 3. It is good: 4. Pleasant: 5. pleasant for Soul: 6. pleasant for Body. 7. It is full. 8. with variety without Satiety. 9 In a most pleasant Place. 10. With the best Company: 11. and lastly, Never ending. Thou wilt show me the Path of life: In thy presence is fullness of joy: and, at thy right hand, are pleasures for evermore. This, is the effect of David's hope, in the Messias to come: And, Let it be all thy hope (o my Soul) who art a Stranger and a Pilgrim, to come to life eternal, through the Messias, who is come: (jesus Christ the only Path of Life): And lie not faintly (like the Sick-man, at Bethesda), crying, hominem non habeo. For, ecce homo! He that is the john 5. Way, stands at the Door, and knocks. The Way of Truth is near thee: up, and walk. Veritas, de terrâ, orta est: there, it rises: Et veritas tua Psal 84. Psal. 108. usque ad Nubes: thither, it reaches. Follow thou, him. Follow him, in Faith; as he went before thee, in meekness; in Obedience; in Charity. Let thy Faith walk by the functions of thy Body, (in this way); with all Charity to the Saints on earth. To do good, and to Heb. 13. 16. distribute, forget not; for with such Sacrifices God is well pleased. Who would not (then) make him friends of this unrighteous Mammen, by liberal giving that to the Saints, which would but clog, and weary him down in the way, if he should Carry it? Thou didst lately meditate on Love and Unity among the Apostles and Disciples. What, Viz. in fest: Bartholomei. greater sign that thou art one, than thy Communicating thy Goods, to the Saints? Then (o my Soul) cast thy Bread upon the waters, (the Poor), and thy Care, on him, (thy God); for, He careth for thee: So, shalt thou travel, more lightly and freely, unto him; Who (to make thy journey short) since thou canst but desire a Way, a Guide, and an End, hath contracted all this Text, in himself; saying: Ego sum Via, joh. 14. 16. Veritas, et Vita: I am the Way, to walk in; the Truth, to guide thee; and the Life, the end for thee to enjoy. This is the Soft voice in Esay, whispering to the Soul behind; Haec est via, ambulate in eâ. This is Esa. 30. 21. the Path, that reaches from Earth, (where he took thy Nature) to Heaven; where (having carried it thither, as a pledge of thy assurance) he Sits at the right hand of the Father. And, the enjoying of him, is fullness of joy. Sedétque à dextris, he is at the right hand, for evermore. Matth. 16. 19 Thus, all ends in Him. He is all in all; and hath (thus) drawn all thy desires into himself alone; that thou shouldest set all thy Love on him alone. To him, that is God alone, with his Father, and the holy Spirit, (in Unity, and Trinity) be all Love rendered, honour, and glory, for evermore. Amen. FINIS. THE AUTHORS OWN FUNERAL, MADE UPON HIMSELF. By WILLIAM AUSTIN, of Lincolns-inn, Esquire. PERIIT ET INVENTA EST printer's or publisher's device LONDON, Printed for I L. and Ralph Mab. 1635. THE AUTHORS OWN FUNERAL, MADE UPON HIMSELF. Esaiah 38. verse 12. My Habitation is departed, and is removed from me, like a Shepheards-Tent. I have cut off (like a Weaver) my life: He will cut me off from the height: From Day, to Night, thou wilt make an end of Me. Let the words of my mouth, and the Meditations of my heart, be always acceptable in thy sight, o Lord, my Strength, and my Redeemer. THIS is part of the Royal Ode of a King. That is; his Prayer and Praise. Not (extemporally) sung to the Harp, or (slightly) taken from his Mouth: but exactly written with his owne-hand, called (in the ninth verse) The writing of Hezekiah King of judah. But, though it come from a King, (yea, under his owne-band); yet, there is Nil Regale, in it. It goes not in a lofty style; we may perceive the fingers of a Mans-hand in it, though it be of a Kings-writing. For, when he wrote this, he had cast-his- Crown at the feet of God's Throne: He had put-off the person of a King, and had humbled himself, as a miserable- piece of Mankind: When sickness. (that is as painful to the King, as to the Beggar) had made him sensible of their equall-Condition, and their like-necessity of subjection, to the great Maker of them Both. He writes not (therefore) in the form of We will, and command, like them (of whom, it is said: ye are Gods): but, in the form of them, that are sub potestate constituti, and must die, like men. He is (here) therefore, like a Subject; an humble Suppliant, in fore Conscientiae: Lamentably complaining, as One in much distress. Yea, certainly, in much-distresse. For, in this part of his Petition, he complains, that he suffers diminution in twothings of greatest importance [viz. his Goods: his Life:] which is, indeed, to be utterly undone. It is fit therefore, that it be considered, in what manner, he is deprived of them. Divisio. First, for his Goods: he saith, his Habitation, (or, Generation (as St. Jerome); or, his Age (as the last Translation hath it) whatsoever he 1. hath gotten, (or begotten) in all his Age, or Life; is departed, is removed from him. Secondly, for his Life: he saith, it is Cut-off. And both these losses, he heightens by two Examples, (or, similitudes). Comparing his Goods, 2. to a Shepheards-Tent: and his Life, to a Weavers-Web. Which is apt; not only for the manner of their losing: but also, for the manner of their Being: (as we shall find, on farther Consideration). Now the Parties (whom he accuses, for his Goods) are (partly) the Goods themselves. Which are of such nature, they will never tarrylong with any Man. Therefore he says: (First,) they are departed. And (partly) he seems to accuse Others, that have taken them away. Therefore (last) 3. he says, they are removed from him. But, for his second and greatest-losse (his Life) (that we, may see our miserable Condition: who are still complaining (though little to 4. our own credit). For that, he only accuseth himself, saying: I have cut off my Life. Perceiving well, that Goods (if they be not taken away) will away, of themselves: and Life (if it be not Cut-off) Man will shorten it, himself. That Man should not plant his hope, here; He gives this answer (peremptory) to his own Petition (as from the decree of God) He will cut me off from the height. And (acknowledging it to be most just and fit) he submits, saying: from day, to night, thou wilt make an end of me. And, though Hezekiah came not to this-End (now). [For, he had fifteen years added to his days]: yet, in time, those years and days ended. And, as they; so, He (from day to night) was cut off, and was made an end of. And so, must all men (be the time of their Reprieve, never so long). Amongst which wretched-number, I consider myself. Whom he will also (how soon, he only knows) cut off, from the height. For, from day to night, he is making an end of me. I feel, I am diminishing. For, every day (or night) brings news of some such loss without; that cuts off something, from within me. I find my Habitation, my Generation, my Age, departed, like a Shepheards-Tent: which makes me (like a Weaver) to cut off mine own Life. Such was the complaint, of Hezekiah the King! And, though Kings be no examples for Private men (as they be Kings); yet, (as they are Men) they may be: especially, as they are Mortal men, and must die, like others. I will therefore complain, in his-words, by his-Example; since I find myself, in his-Case. For I hold it no presumption, to say: I am as frail, and mortal, as the greatest-King alive. First then; I complain, that my Habitation, is departed, and is My Habitation. My Generation. removed from me like a Shepheards-Tent. Habitatio, comes of habitare. And that, of habere (to have). So, it signifies, whatsoever any man possesses, or makes use of. The great-world, and what belongs to it, is habitatio nostra. The Lord hath given the Earth, to the Children of Psal. 115. 16. men. All-worldly things therefore, that may be had; awelt in; dwelled upon; or enjoyed in this life, are habitatio nostra, and are well compared to a Shepheards-Tent, for their Matter; their Appearance; their Use; and their End. First: for the Matter. A Shepherd's Tent, when it is at the best is 1. Like a Shepherd's Tent: for the Matter. but a piece of Spread Canvas: (a thing, made of the Excrement or skin of a Weed borne from the Earth). And such, are all the Goods, we have; they are Earthborn. Be it Gold or Silver; Lands, or Houses; Food, or Raiment; (how fairly, or largely soever, they spread here) they are all, but from the Earth. There, they were bred; thence they are raised: and, canclaime no better Pedigree, than a Shepheards-Tent. Which is (sometime) not of so fine a matter, neither. It is (now and then) made of the very Earth it selfe. A few Turfs raised up (like a hovel) propped with two sticks, and covered with Grass, or a little Straw. Such things, are the second part of our Riches. (Such as we say, we may well call our habitation: because our Souls (oft) dwell in them). Our Friends: they are but two-legged-walking-Hovels: of no better Mettle, than Earth (how fair soever, they be thatched, and coloured by Art, or Nature). And, should we take in (Saint jeroms' word) Generatio mea; such, as I have begotten: (or, in the largest sense) my Wife, Children, and Kindred, (whether by Affinity, or Consanguinity) my whole Generation in my whole Age; yet they, are nothing better, for their Matter. Or, restrain the word to the very particular (Habitatio mea) my own Body (the habitation of my Soul) it is, but a Shepheards-Tent; of the same making with the former: and all, but Earth. Secondly: for the Appearance. A Shepheards-Tent, as it stands on the 2. For Appearance. Ground; so, it ever seems biggest towards the Ground. It is always greatest, next the Earth: and then (Tent-like) it diminishes upwards; neither hath it any Lodging-Chambers, or Resting-places, above. Such are all the former worldly- habitations (or have) which I have comprised in two-words, (Riches, and Friends). For, look upon them with a worldly eye, (as they stand on the Earth) how- fairly do Riches seem to spread? how- largely do our Lands and Houses show? what a prospect, is a well-furnish'd-Table? how- bravely do our Garments glitter? And, for our Friends; what a great Compass, do they seem to make about us? how- fair, they look! how- sweet, they sing! how- pleasantly, they talk! But, look on all these, with a spiritual eye; and, the higher you raise it in Contemplation; the less, these worldly-things appear upward. They diminish toward Heaven, and have no Chambers in the Top; (no places, where the Soul may repose, when she hath a mind to lie aloft). Scarce one Friend (of a thousand), hath a Restingplace, for the Soul, in him: but, as all the rest, (like a Shepheards-Tent) they show best, and are of most- use, to the Earth-ward. In which Use (thirdly) they resemble it. For, a Shepheards-Tent 3. For Use. is a thing but lent him, by his Master: It is no Dwelling for him; but is set-up at need to keep off a shower, or make a Shade against the Sun; and, at night, he hath no use of it, (when the Sheep are at home, in the Fold). So, We, that are here set to keep those unruly-Sheepe, (the Passions and Affections of our Erring- Souls) have these Things lent us, by our heavenly Master: sometimes, with our Riches (by defence) to keepe-off a Shower when the World would pelt us with Poverty, Necessity, or Oppression and sometime, to make a Shade, with our Friends (by Advice), when any Passion assails to burn and distemper us, by the heat of Lust, Rage, or the like close fires. But, we can claim no title of Perpetuity, in any of these. For, at night; when our Sheep are folded, and the Shepherd at home, in his own- Bed, (the Grave); there is nomore- use of these, to us. They are then, (like a Shepheards-Tent) empty, (by our avoidance); or, serve to shelter some others, by our Master's appointment, who (first) lent them. Lastly, they are like also, in the End, they come to. If we leave not 4. For End. them, they will leave us. Either they will goe-themselves; [My habitation is departed]. Or, they shall be takenaway; [they are removed from me, like a Shepheards-Tent]. First: They are departed. A Shepheards-Tent is a thing of no-continuance. Be it, of Cloth, or Earth, it must be often- repaired, or it will- down, Is departed. of itself: the Rain will rot it; the Sun will moulder it; the Wind will tear it, though nobody touch it; and then, it must be patched, and mended, or else it is gone. Indeed, it cannot be expected, that a Shepheards-Tent should last any better. For as it is not made for a Dwelling; so, it will compel us to depart; or, it will fall on our heads; and so, departed from us. Now such also, is our Habitation, (the Things here, whereby we take ourselves to be enriched). For, as they are of the like-Matter, Appearance, and Use: So, they are as transitory, as a Shepheards-Tent. For, Riches must be added-to; or, they decay: (He that, increases-not; wastes). Lands and Houses must be ordered and mended; or else, they come to nothing. Food and Raiment, must be daily got, and patched; or else we shall soon want them. All-these weareout, and depart, of themselves. But, if the Rain of Riot fall on them; or, the heat of Lust; or, the Wind of a Prince's displeasure, they rot, moulder, and teare-away, much sooner. Such things also, are our Friends and Generation (for the most-part). For some, if you rain alittle too-much upon them, they are glutted with you: Others, if you press them but a little-too-hotly to any thing, they crumble away: and Others, are torne-off, with a little- Wind: a rash word, blows them quite-over: And then, they must be patched and mended, with often- Courtesies and Provisions; or else they moulder to nothing. You must repair them with Visits, Presents, and Compliments. For, if you neglect them: (like a Shepherds-Tent, that falls to the ground, for want of pinning, 'Cording, and sowing) they departed of themselves, though no body touch them. But, if our Habitation and Generation (both) would stand out our Is Removed from me. Age; would last longer, and were not subject to depart-thus, of themselves: yet, we have as little hold of them. For, [they are removed (he says) from me]. They are such things, that if they would last, we cannot keep them. For, others have power to Remove them, (by Craft, or Violence). A cunning, or a violent Thief, can remove my Money. A cunning, or a violent Law-quirk, can remove my Inheritance. A purposed, or casual violent- Fire, can remove my House, with my Food and Raiment, all at once. Our Habitation, is as easily removed, as a Shepheards-Tent. And, no-faster-hold have we, of our Generation, (our Friends, Wives and Children). For, suppose them such, as would not depart; yet, they must-be removed. Though they were so good and constant, that they would not depart or decay, for want of Reparation and Cost on them; yet sometimes, (and too-often) a violent, or (always) a natural death doth remove them. They are all takendowne, at the night of death; and then, Pins, Cords, props, and Cloth (being all wrapped up together) they are borne-away to a Corner out of sight. And so, they are removed, like a Shepheards-Tent. While I take these things into meditation, and consider how it My Habitation is departed. stands with me, in this point of damage, in my Habitation and Generation: I find, I suffer diminution; and may well-say, they are Both departed and removed from me. And first, for my Habitation; (the worldly-things, that I possess): though (I thank my heavenly- Protector) I cannot say, (wholly of them All) they are removed from me; yet, I may say, they are departed. I mean, I have not suffered Violence, in All of them; though I have tasted, it in some. I have felt the injury both of Fire and Water, on mine Inheritance: I have lost my Goods (in part) and have known the force of Summum Ius, on my personall-Estate; but the Particulars are, by Divine goodness, so repaired, that I cannot say, they are utterly-remooved from me. For, I have them, or their-like, still. Yet, I may well say, they are departed from me: (that is) like- Things of that transitory-nature, they begin to weare-away themselves, and become less useful to me, then formerly. And, when Things cease to be useful; they had, (as good,) cease to be. I have not that taste in them, nor that affection to them: they grow worn, and old: and I, a weary of them. They diminish (like a Shepheards-Tent) as I look upward: and begin to appear in their owne-natures, as things of nothing, in comparison of those supernal. As I grow older, they seem unpleasanter; and, I now perceive, that Riches, Paintings; Carving; jewels; Songs, Plays; Beauty; Buildings; variety of Food and Raiment, etc. had their value to me, merely from mine owne-estimation. (Which (now) I begin to take off, and look more intently on them) they begin to vanish; wear away; and departed like Camels and Castles in the Clouds. Which are not there (indeed) but in imagination-only: and, as we cease to think it so; it ceases to be so. Thus, fares it with me. The pleasure, I took in-them; the estimation, I had ofthem, being taken-off; they whither, grow useless, and are super-annicated, like an old-Tent. So, they seem to me, fitter for others to use; that may take delight in them, after I am gone; then, for me; to whom, they are (now) obsolete. They therefore depart from me (who take no-pleasure in them) and prepare themselves, for fresh Lovers, that will (hereafter) as greedily and fond entertain them, as I did, at first. So my habitation, or my Age (as in the last Translation) is departed. The Age (wherein I took delight, to dwell with them) being gone; they also, departed from Me, and my Use, like a Shepheards-Tent, that expects a new Guest. Now, for my Generation; (my Friends and Kindred) They, are not departed; but, removed from me. For, though (I thank my My Generation is removed. God) I cannot say, (as of my Habitation) that they are departed of themselves; grown old; or worn, (as being a weary of me, or I, of them; for want of due estimation, or friendly use): Though I cannot say (as before) that they, seemed Castles, and were but Clouds (soon blown from their form; and often (of themselves) altering, till they come to nothing, and are clean departed): yet, I must (sighing) say: They are removed from me; they are taken away; I, cannot keep them; nor, can they, stay with me, though they would. For, if the necessity of their own Habitation (their Possessions in remote places) take them not (often, and long) from me, when I desire their Company, and presence: yet (at last) they follow the necessity of their Generation: and, are finally removed by death. They are (then) wrapped up, and Remooved, like a Shepheards-Tent. And surely, as I take view of my Generation and Friends about me; I see (on one side) some few Tents standing; but (on the otherside) all down and smooth: the Earth, is levelled; and they, removed. Some, by Age; some, by Sickness; some, by Casualty; all, gone; and all, by death. The Companion of my Solitariness, is gone in one Friend: the Councillor of my Affairs, in another; the Delight of mine Eyes, in another; the pleasure of mine Ears, in another: the fellow of my Bed, the Company of my Table: i. His first-Wife and Children. the Playfellows of my house: the joy of my heart, and Comforts of my Life, (in all these particulars) are either cleane-gone, or much impaired. Now, when I consider the diminution I suffer, in this kind daily, (me thinks) I stand (as Aaron once did, in the Camp) betwixt the living and the dead; and, while I reflect on myself; I find I soparticipate Numb. 16. 48. of Both, that I am indeed but halfe-alive, an half-dead. For (like a blasted-Tree) half my Body (the more-loved-part) is dead, i. Uxor, & liberi. and hath already taken seizin of the Grave for me; and half my Branches, (the youngest, and tenderest) are withered, cut-off, and buried with her. The Companions also, and fellows of my youth (the greatest part of those, I held, and held me dearest) are Removed, and gone before. So that, if I would adhere, to the greàter-number (as many do, in Factions): I must repair, to the dead. And sure, for me it were best, so to be dissolved. But, I obey my heavenly Master; whose will it is, that (as yet) I remain; perhaps, for the sakes of some few, whose time is not yet come, to be Removed from me. In the mean time, I am dying; and, as I go on to my Grave, I go on with my Complaint. I have cut off (like a Weaver) my life]. And first: that it is, like a Like a Web. Web. For that, is intimated, by Cutting-off, like a Weaver. Secondly, that it is Cut off. Thirdly, that I (my self) have done it. Like a Web]. A Web, while it is under the Weavers hands, hath (we know) three parts: one, that is wrought: one, that is unwrought: and one, that is in working. The wrought part, is not seen. For, it is fastened to, and wrapt-up about the Axle. The unwrought part is not seen, neither. For it is fastned-to, and not yet unfolded from the Tree. Only the part, that is in-hand, lies open to the view. Where ye may perceive, how much hardness it suffers, ere any thing come of it. Sometimes, it flies aloft, and is lifted up; sometimes, it falls again, and is trodden down: sometimes, upon the Tenters, sideways; and sometimes, on the Rack, end-ways: while (at every change) the Shuttle flies thorough and thorough it; and (ever and anon) the Lath thumps and smites it. So that, being never at quiet, it might well say (if it could) Dum Texis, vexas. Just, such a thing, is our- Life. That part thereof that is done and finished; is fastened, and wrapt-up in heaven, upon the Roll of Records against the Payday; and, is (now) past-our-sight. The part that is to come, is, we know not what; It is not yet- unfolded; we cannot see it, till it come before us, (though it be fastened here, on Earth): Only the present-part (that is under our hands, in working), is visible, and tractable. And, it is lamentable to think, what work we make of it. Sometimes, up it rises, (with Riches and Prosperity): then, down again, (with Poverty, and adversity): sometime, up we have it (with Ambition): then, down it is trodden (with Treachery): sometimes, on the Tenters of Pride; and sometime, on the Rack of Misery. Now, above the Cloth, in health. Strait, under the Sheet, in Sickness. Now, as high, as Fortunes-fore-top: and strait, as low, as her Chariot-wheele. And, all this while, the Shuttle flies thorough, and leaves a Thread, at every stroke, behind it. The Cogitations of the heart fly swiftly thorough the intrinsical middle of our life, and leave behind, in our Memory, such impressions of our Lusts, Passions, Wrongs and Sufferings, that we make worke-enough in our Minds, to cover us all over with Misery. Especially, while the Members of the Body suffer many a shrewd knock from the heavy Lath of Sickness, and Mischances, that we are ready (oft) to fly in-peeces with it. And, what comes of all this Work? what is it good for? alas! it proves (for the most part) as unprofitable, as the Spiders-web. For sometime, we wove such immaterial Cobweb-lawn; that it will not so much as clothe the Needy, or keep warm the Naked, or hide the least Imperfection in our Brethren; or, in our owne-selves. And sometimes again, it is such stiff unsureable- gross Motley; that it only serves to clothe ourselves allover, with Shame, as with a Garment. Such a kind of Web, is the most part of our Life: But if (perhaps) there come a finer-Thred, into the Loom, why then I Complain Secondly; That it is Cut off. For, no sooner can there appear one Cut off. fine Silken-thred or shining Inspiration of the Spirit (that should lead us out of the Labyrinth; mend the whole Work; and make all holdtogether); but, it is Cut, ere it can fasten. We Cut off such Threads, and cast them by, as unsuitable to the work we have in hand. Now, when we thus let slip these heavenly Thred-Lines, that should be the Selvedge, to bound in all our Work; we fall to tangling, tying, and knitting. And, when we have crauled, and raveled our Souls into Knots; at last, with spite and anguish we fall (like a Weaver) to Cutting. And then, every rash-word; every unadvised-passion; every vexation, Cuts-off a Thread of the Soules-life; by Murmur and distraction. And (after) while we think to ease it, mend it, or forget it (with fellowship, and joviality); we Cut off, every day perhaps, a Thread, from the Bodies-life, by Intemperance, and Negligence. And so, we come to an end, before the End; that is, before the web, be woven to the Thrum, and have his natural- length and finishing. Now, (lastly); If my Web be (thus) cut-off; whom can I blame, but I have done it. myself? The Author and Giver of Life, had set forth no Decree, for the Period of Mans-life, at the beginning; who then, brought it to three score and ten? was it not Man-himselfe? Morstua, ex te est, (said the Prophet truly). If our Lives be Cut-off, it is we-our-selves, that do it; by distempering the Soul, or the Body. It was Adam and 〈◊〉 13. Eve, that (first) fell on Cutting; and the Shears have past, from Father to Son, ever since. It is easy to be seen what Work we daily make; and, how-fast, Ends fall to the ground. So that, we may well complain, with the King here (in the 10th. verse) We are deprived of the residue of our years. But, we can thank no body for it, so much as ourselves. And, therefore certainly, when Man feels this Misery (that he is daily Cutting-off his owne-Life, with his ownehands) it is good to Complain (though against- himself) with Hezekiah (in the 14. verse) Domine, vim patior, Responde●…pro me. For so, our Sorrow shall appear, for our illworke. And, being weary of this mangled- Web, submit ourselves to our Maker; that his ancient doom may be fulfilled on us, once for all: Morte morieris. That so, He-himselfe may (in his best time) Cut us off from the height, and make an end of us, and our illworke, altogether. Which certainly He will do (first, or last). For, that is decreed; whether we submit, or no. And so Hezekiah tells us here, as from an Oracle. He will cut me off, from the height] From the height, (says the old Translation): from the Beginning (says Saint jerom): from the Thrums (saith Tremelius). All, is one. For, he followes-still the Metaphor. As if he should say, I have a Web to wove: and, instead of making somewhat of it, I fall (all day) to Cutting and mangling of it. When the Master comes, at night, and sees what Work is made; he resolves, It shall go no farther: but, will take it out of the Loom, and he will Cut me off from the Thrums, (the Threads that yet remain to be woven) which you may call, the Beginning. Because, thence the Warp proceeds. Or the height; because there, the Web should have been finished, and have had his height and perfection. And this, he will (not- rashly, and hastily) do; but, with lingering Sickness, (as the last-Translation hath it). Which doth well prepare the Conclusion, which follows. From day to night, thou wilt make an end of me. Though God do tear some out of the Loom violently, and suddenly; yet, (for the most part) he more- generally deals better with Mankind. And the most of us (with Lingering Sickness) he gently Cuts by degrees, from the Thrums, (as a Weaver doth with Scizers); not suddenly, but from day to night; and makes an End. That we may see, and feel ourselves going; and so, prepare for our departure. The death of every familiar Friend, is a Cut; the passage of every evil day, is a Cut; and the coming of every sad night, is an other. I must thankfully acknowledge, that He took me not away in the last Plague; He cut me not off (then) from the height of my sins, when He Anno 1624. tore so many out of the Loom, at once, on the sudden. But since, (most favourably) He hath given me warning of my final Cutting-off; by taking me piecemeal, in sunder. For, not only my most worthy and Blessed Mother (the height, from whence I was woven, and had my Generation), is departed; but, my Habitation, my owne-Body also, (this Shepheards-Tent of mine) I see in daily-decay. The very Top, and Cover, (my Thatch above) turns colour; grows grey, and withers. A manifest sign of Age, on my head. And now, (every day) even the Foundation itself, with lingering- Sickness, threatens Ruin. The ground-Pins of this Cottage begin to fail, and (by the Gout) are unable to support my falling-Hovell. Which may put me well in mind, to look daily for the Night of my Dissolution. Besides; as I look on these words of the Text [From day, to night, &c]. I call to mind; that, (when the world was beginning; and Man, new made, to live a long time) God reckoned the Times, from Evening to Morning [The Evening, and the Morning made the first day, &c]: but here, (in the World's growing-old, and the Cutting-off-mans' age) he reckons, from day, to night, [From Day to Night, thou wilt make an end]. There, a Morning, still succeeded an Evening: here, a Night overtakes the Day, and Cuts it off. To teach us, so to prepare each- Night, as if we were never like to see day-againe. I reckoned to the Morning (said Hezekiah in the thirteenth verse) but he broke all my Bones, like a Lyon. A man shall be sure to be Crushed, if he reckon beyond his Time. Therefore, Teach me (O Lord) so to number my days, that I may apply my heart to wisdom; and thereby, be prepared Psal. 90. 12. to leave both my Tent, my Habitation, and Generation, ere they leave me. And willingly, to give over my ill work, when thou pleasest to Cut me off. That since it is decreed from day to night thou wilt make an end of me; I may readily say, at the last Cut of all, Thy will be done in Earth, as it is in Heaven. In the mean time, forgive me the Waste, I have committed in my Habitation. Which, I have not kept in such good repair, as it might ever be fit to entertain thee, or do thee service; who art the Landlord, and didst lend it me. My Shepheards-Tent (my Earthly Tabernacle) I have not kept so clean, as I ought; (considering thou dost daily visit Me). Forgive me also, the illworke, I have wrought in this Habitation; the unprofitable- Web of my Life; which (in the Weaving) I have so strained, stained, Cut, knit, and crawled; that if thou shouldest be extreme to mark what is done amiss (O Lord) who might abide it? Cast all behind thy back, and see it not: that, when thou comest, for my non-solvency, to Enter-on my Habitation, thou Enter not into judgement also: and, when, thou Cuttest me off from the height, I be not Cut off from the Land of the living. But when my Habitation is departed, and my Web, Cut off: (that I am left naked, without House or Garments) O then! lookenot on me; but, Respice in faciem Christi tui. Behold the face of thine Anointed, while I get me under the Shadow of his Wings. He was content to dwell among * john 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tabernaculum suum posuit in nobis. our Tents, and hath a Tabernacle like Ours, which (now) hath put on Immortality. Make me partaker of that Body; a Stone in that Building; and I am Housed, for ever. He hath a Garment Woven throughout: there is no Seam nor Spot in the Web of that-Righteousnesse, which he hath wrought. Let my Lord Ruth 3. 9 spread the wing of his Garment over his Servant, (for he is the * Goel. A Kinsman and a Redeemer. Kinsman); and I shall be Clothed for ever. Grant me this- House, and this- Clothing, and then let my Habitation depart, and my life be cut off, when thou pleasest. I ask this-Mercy of thee, for thy Mercies-sake itself. And now I have begun to speak unto my Lord, I will not let thee go, except thou bless me: as long as I live, I will call upon thee, in this manner, and lift up my hands in thy Name. Till, when my lips fail, and my Tongue cleaveth to the Roof of my Mouth, Thou thyself shalt be pleased to add unto my last-Prayer, that Blessed-word, Amen. So-be-it. FINIS. THE AUTHORS EPICEDIUM, MADE BY HIMSELF, UPON HIMSELF. job 17. vers. 1. and 13. Sepulchrum, mihi solum superest. Sepulchrum, Domus mea est. SHall there be Nothing left me, but a Grave? Shall I (at last) no- other-Dwelling have? O! let not Flesh, and Blood take note of this! For, if She do; 'twill poison all-her- Bliss. Could She but meditate on such a Thing, She would have little-lust, to Laugh, or Sing: It is a Death to her, to think on Death, How She shall rot, and lose her loved-Breath. Yet, that great- jew (that wisely could descry What things were not, and what were Vanity; What pleased the Soul; and what the Flesh did pain) Did never think the thought of this, was vain. Then let my Soul (though Flesh, and Blood repine) Ponder on that, shall make them both divine. But why (O foolish- flesh) shak'st thou at this? Shrinkest thou from That, which thy best- Physic is? Thou art Earthborn; From thence, thou didst descend, And here (grown sick by Sin) thou canst not mend; Till, toward thy Native-Countrey, thou repair, And draw (by Meditation) that- cold-Aire. Change but this Air, and think upon thine End: Thy Sin will lessen, and thy Soul will mend. For, as at Sea, (When Clouds-put-out the Stars; (Wars; When Winds from Heaven; and Waves, from Earth, make And mad-brained- Sailors, all the Decks ' o'erwhelm) The Pilot (sadly sitting at the Helm) Better- directs the Ship, Where It should go, Then all their wild-Endeavours can: Even so, (tend) (When through the World's dark Storms, to Heaven we One quiet- Pilot (sitting at the end) One thought of Death, our Course more-right doth guide, Then all the Vaine-works of our Life beside. (quaff, These Thoughts will make those (which our Soules-Blood- Like Horseleeches) strowed o'er with dust, fall-off. If then, to think on Death, be good; O why Should any think, It is not good to die? That (of all things, that Mortals fear and shun) Doth hurt, or grieve Us least, when it is done. This, is the Port; This, is Sins perfect- Cure: Till our Grave cover us, We ne'er are sure. This-only last- remains. Thither, let's hast, Since Flesh and Blood still-longs to know, what's last. It ever hath belonged to Mortall-wights, That severall-heads take severall-delights. Some, have to Good; and Some, to Bad have will: But leaving that, which I delight in (Ill,) I joy in three; which few can discommend, And most, desire, next to a Constant Friend. And these, are they, that draw me most-along: A well-writ Book; a Picture, and a Song. As for my Wealth, (in which some take delight) I got it not; Nor, do I of It write. But, of those-Things, Endeavour brought me to, I somewhat know, and somewhat can I do. And these I love; and they do love to be With such, as love, and seek their Company. But, will they stay with Me? O no. alas, They were beloved long-time, before I was: And when their Lovers died, they thrived, and spread. Nor will they go with Me, when I am dead. Some learned- Friend (perhaps) may, on my Hearse Scatter some Lines; and strew the Cloth with Verse. Painting (perchance) may gilled some Flag, or Banner, And stick it on my Coffin, for mine Honor. Music may sing my Dirge: and tell all Ears) I loved that Art, which now their Senses hears. But, when 'tis done, and I no more can have, Nothing will tarry with me, but my Grave. And 'tis most- Just: For, here I did receive them, I found them, (when I came) and here I leave them. But, will the Things I want, and others have Accompany their- Owners to the Grave? Will Beauty go? Will Strength, in Death appear? Will Honour, or proud- Riches tarry there? They All say, No. For, let grim-Death draw near, Beauty looks pale, and Strength doth faint for fear. There's little Wealth, or pride in naked- Bones; And Honour sits on Cushions; not Cold-Stones: Nay; ask our Friends, (that when We are in health would die for love of us (or, for our- Wealth) Mark what they set their hands to; view it well; [Your Friend, till death:] But once- dead; Fare-you-well. Naught then will tarry, but the Grave. For Note, How of a Man new dead, Men talk by-Rote. This, was his Wife (says one:) That, was his Land: This, was his Friend: That, was his Building; and This, was his Wealth; That, was his chiefest Bliss; And Thus they talk awhile, of what was his. But, walk the Churchyard; and thou there shalt have Report (till Doomsday) say; This, is his Grave. If Kings and Queens (then) can no more procure; Naught, but my Grave, will tarry with me (sure): Why should I therefore strive, to get such-Things? Since what the World contains, no Surety brings? Like Men, that clasp at Spirits, catch but Air: So, while we here look after Things seeme-faire, And gripe at all the world, to serve our lust, It through our finger's slips, and leaves but dust. Yet still, the nearer Death we grow in years, This scraping-humour in us, more appears, And drowns not, till We sink. So must it be: For dying-Men will grasp at All they see, While they can see: When Sense fails, farewell All; The world's too-heavy then; they let it fall. Though we are Borne, Clutch-fisted: When we die We spread our Palms, and let the World slip by. And then, (when nothing else, will with us stay) We must our-selves remain with Earth and Day. Since all I want here, God gives; and I have; What can I more-expect now; but my Grave? O cease my Flesh, for aught else to contest, Sepulchrum Mihisolum superest. FINIS. VERSE 13. Sepulchrum Domus mea est. HEre we must rest: and whereelse should we rest? Is not a Man's owne-House (to sleepe-in) best? If this, be all our House; they are too-blame That brag of the great-Houses, whence they And evermore their Speech, thus enter-lace, (came, I, and my Father's House. Alas, alas, What is my- Fathers-House? and what am I? My Father's House, is Earth, where I must lie: And I; a Worm; no Man: that fit no Room, Till (like a Worm) I crawl into my Tomb: This, is my dwelling: This, is my truest- Home. A House of Clay, best fits a Guest of Lome! Nay, 'tis my House. For, I perceive, I have In all my life, ne'er dwelled out of a Grave. The Womb was (first) my Grave: Whence since I rose, My Body (Grave-like) doth my Soul enclose. That Body (like a Corpse, with Sheets o'erspread,) Dying each-Night, lies Buried in my Bed: O'er which, my spreading-Testers large-extent, Borne with Carv'd-Antiques, makes my Monument. And ' ore-my- head, (perchance) such- Things may stand When I am quite run-out in Dust, and Sand. My close-low-builded Chamber, to mine Eye, Shows like a little- Chapel: Where I lie. While at my Window, pretty Birds do ring My knell; and, with their Notes, my Obiits sing. Thus, when the Days vain-Toile, my Soul hath wearied, I, in my Body, Bed, and House, lie buried. Then have I little cause to fear my Tomb, When this (wherein I live) my Grave's become. Nay; We not only do our-selves entomb, But make (for Others) Graves in our own- Womb: Creatures of Sea, and Land, we in-us bury; And at their- Funerals, are Blithe and Merry: Who groan to serve us thus, and die unwilling. Rom. 8. 20, 21, 22. How can we (then) livelong, that live by killing? Methinks, that We should neither eat, nor drink, But strait to dig our Graves, we should bethink. For, since by their- dead-Bodies we are fed, I wonder (all this while) we are not dead. It is an old-said- Saw, (yet in request) When Belly's full, than Bones would be at rest: Well have we fed the Flesh; and, from Sins Cup job 15. 16. Have drunk Iniquity (like Water) up: The Creatures we have eaten, flayed and shorn, The Fruits from Earth, (to feed us) we have torn; Are We not-satisfied! O (sure) 'tis best, That (after All) we get us home to rest. And, nowhere can the Flesh, true-Slumbers have, But in our truest-home, or homely- Grave. There we sleep sound. There, let the Tempest roar, The World's proud waves shall dash on us no more. We are at home, and safe, what ever comes; Let them fight-on, we shall not hear their Drums. Let those we doated-on, now love, or hate; It shall not grieve us, though they prove Ingrate. Yea; let them Praise, or Rail; we lie aloof Out of their Reach: Our Sleep is Cannon-proof. And, we but Sleep. For, as we close our Eyes Each Night we go to Bed, in hope to Rise: So, do we die. For, when the Trump doth blow, 1 Cor. 15. 52. We shall as easily awake, we know. And, as we (after Sleep) our Bodies find More- fresh in Strength, and cheerfully inclined: So, (after death) our Flesh, (here dead, and dried) Shall Rise, Immortal, new, and purified. If this be true: Why make we nomore haste? 'Tis time to Sleep; Day fails, Night drawes-on fast: Let's get us home. For, as the Evening Sun (Looking us in the face, when day is done) Makes us cast long our Shadows: So (when Death Looks in our face, through Age, and claims our Breath) We cast his-Shadow long off, from our sight; Yet, may we thereby know, 'tis almost-Night. And, when we see Night come in frowning- Skies, What Man will not go home, if he be wise? here let him come; This House is of such fashion, The Tenant ne'er shall pay for Reparation. There shall the Dew, not wet him; Cold, not harme-him: There shall no Sun, nor Wether over-warme-him. From thence he'll find (when thither he is gone) A private walk to heaven, for One-alone; Why do we (then) not go? Are Flesh and Blood The Hinderers, that Clog-us from this Good? Oh! rid thyself at home, and cast-off those: What Wiseman ever went to Bed in's Clotheses? Shall We (that know how after this lifes-end An Everlasting-one, for us doth tend) Grieve to lay-downe these Rags, for Earth to keep, That We, a while may take a Nap of Sleep? Then were we●…orse ●…orse than Children. For, but say That they (to marrow) shall drove holiday; They'll strait to Bed; and put off all Apparel. Then cease (〈◊〉 Flesh) with 〈◊〉 decree to quarrel. And with these words, reduce thy Thoughts, that Roam He, that 〈◊〉 first, shall 〈◊〉 first go home. But when thy Flesh (hither) to sleep repairs; Say (as when to thy Bed, thou go'st) thy Prayers. Since he most oft forgets himself, in Death, That thinks not of his God, that gives him Breath. Invoke his Mercy, ere thy Rest thou take: For, as thou fall'st a sleep, so thou shalt wake. Th●… House, of which we have (before) been telling, Is but a Sleeping-Chamber; 〈◊〉, a Dwelling. For, when thou wakest; this House, no more shall hold-thee, But that (whereof the Messed Apostle told thee) Saying; If this our Earthly house decay, 2 Cor. 5. 1. We have a House, not made with hands of Clay, Bid in the Heaven's eternal. Blessed is he Who●…ct thou, O Lord, admittest there to be: Psal. 65. 4. He in thy Courts shall dwell: Thy Temple's store Shall in thy House fill him for evermore. But stay, my Soul. Thou canst not (yet) come Thither; Thy Wings are clogged, and thou more strength must gather. Mean time (till from this Earth, thou gettest free scope) Even in thy Grave, thy Flesh shall Rest, in hope. Psal: 16. So farewell World. here in my House I'll Rest; Sep●…chrum enim-Domus mea est. FINIS.