Devotionis Augustinianae flamma, or, Certaine devout, godly, and learned meditations written, by the excellently-accomplisht gentleman, William Austin, of Lincolnes-Inne, Esquire. The particulars whereof, the reader may finde in the page following;) set forth, after his decease, by his deare 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, Ian 16. 1633 Austin, William, 1587-1634. 1635 Approx. 1043 KB of XML-encoded text transcribed from 156 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A23279 STC 972 ESTC S122180 99857332 99857332 23047 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A23279) Transcribed from: (Early English Books Online ; image set 23047) Images scanned from microfilm: (Early English books, 1475-1640 ; 615:5) Devotionis Augustinianae flamma, or, Certaine devout, godly, and learned meditations written, by the excellently-accomplisht gentleman, William Austin, of Lincolnes-Inne, Esquire. The particulars whereof, the reader may finde in the page following;) set forth, after his decease, by his deare 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, Ian 16. 1633 Austin, William, 1587-1634. Glover, George, b. ca. 1618, engraver. Austin, Anne, Mris. [8], 30, [2], 31-54, [3], 56-95, [3], 97-292 p. : ill. (woodcut) Printed [by John Legat] for I[ohn] L[egat] and Ralph Mab, London : 1635. Partly in verse. With an additional title page, engraved, "Deuotionis Augustinianæ flamma .. Printed for Iohn Legat and Ralph Mab", signed: G: Glo:, i.e. George Glover. Printer's name from STC. "A meditation for our Lady-Day: 1621", "A meditation for Christmas-Day", "Triangulus in festo sanctorum Epiphaniorum Domini Nostri Iesu Christi", "A meditation for Lent, and for Good-Friday", "A meditation for Holy-Thursday", "In die Pentecostes", "A meditation on the day of St. Thomas", "A meditation for the nativitie of St. Iohn Baptist", "A discourse and meditation, vpon the day of St. Bartholomevv", "In festo Sancti Matthaei", "In festo Sancti Michaelis Archangeli", "Notes on the sixteenth Psalme", and "The authors ovvne funerall, made vpon himselfe" each have separate dated title page; pagination and register are continuous. The page before 56 is misnumbered 53. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Meditations -- Early works to 1800. 2003-03 TCP Assigned for keying and markup 2003-04 Apex CoVantage Keyed and coded from ProQuest page images 2005-03 Mona Logarbo Sampled and proofread 2005-03 Mona Logarbo Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A Meditation 〈…〉 A Meditation for Lent. A Meditationfor Good-fryday . A Discorse for the day of sainte Bartholomewe An Essay of Angells for St Michaells day . A Meditation for St Mathews day . A Meditation on the 16th Psalme . A Medita : for the day of St Thomas . A Meditation for Ascention day . Sepulcrum Mihi Solum Super-est . Iob : portrait Deuotionis Augustiniana Flamma . or Certayne Deuout , Godly , & Learned Meditations . Written by the Excellently-Accomplisht Gentleman , William Austin , of Lincolnes Inne , Esquier . The particulars whereof , the Reader may find in the page following . Set forth , after his decease , by his deare wife & Executrix , Mrs Anne Austin ; as a Surviuing Monument of some part of the great worth of her euer-honoured Husband , who changed his life Ian. 16th 1633. LONDON . Printed for Iohn Legat , and Ralph Mab , 1635. bookplate DEVOTIONIS AVGVSTINIANAE FLAMMA , OR CERTAINE DEVOVT , GODLY , AND LEARNED MEDITATIONS Written , by the excellently-Accomplisht Gentleman , WILLIAM AVSTIN , of Lincolnes-Inne , Esquire . The Particulars whereof , The Reader may finde in the Page following ; ) Set forth , after his Decease , by his deare 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 , Ian. 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 Iesus Christ. Nativitie of our Lord Iesus Christ. Epiphanie of our Lord Iesus Christ. Passion . 2. of our Lord Iesus Christ. Ascension of our Lord Iesus Christ. Mission of the Holy Ghost . Day of Saint Thomas . Saint Iohn Baptist. Saint Bartholmew . Saint Matthew . Michael , and all Angels . and upon Part of the 16. Psalme . His own Death and Mortality . 2. A MEDITATION FOR OVR LADY-DAY : 1621. VVHICH THIS YEERE FELL ON PALME-SVNDAY . By WILLIAM AUSTIN , of Lincolnes-Inne , 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 Lincolnes-Inne , Esquire . PERIIT ET INVENTA EST printer's or publisher's device LONDON , Printed for I. L. and Ralph Mab. 1635. TRIANGVLVS IN FESTO SANCTORVM EPIPHANIORVM DOMINI NOSTRI IESV CHRISTI . By VVILLIAM AUSTIN , of Lincolnes-Inne , Esquire . HINC LVCEM ET POCVLA SACRA printer's or publisher's device LONDON , Printed for I. L. and Ralph Mab. 1635. A MEDITATION FOR CHRISTMAS-DAY . By VVILLIAM AUSTIN , of Lincolnes-Inne , Esquire . HINC LVCEM ET POCVLA SACRA printer's or publisher's device LONDON , Printed for I. L. and Ralph Mab. 1635. DEO OPTIMO MAXIMO , ET ECCLESIAE CATHOLICAE , HVIVSQVE FILIAE CASTISSIMAE , SANCTISSIMAEQVE , ECCLESIAE ANGLICANAE , ( MATRI SVAE PIENTISSIMAE ) HAS SVAS THEOLOGICAS LVCVBRATIONES , PIETATIS ERGO ( CVM ADHVC IN VIVIS ESSET ) DICAVIT , CONSECRAVIT , ET TESTAMENTO LEGAVIT , VIR OMNI VIRTVTVM GENERE CONSVMMATISSIMVS , GVILIELMVS AVGVSTINVS ARMIGER . REcensui tractatum hunc in quatuordecim Meditationes divisum , cui titulus est Devotionis Augustinianae flamma , &c. 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 : Iulii 2. 1634. Sa. Baker R. P. Episcopo Londinensi Cap. domest . A Meditation for our LADIE-DAIE 1621. which this yeere fell on PALME-SVNDAIE . The Gospel of the Humiliation of Iesus Christ , being the Gospel for the Day . Luke 1. vers . 26 , &c. 26. In mense autem sexto missus est Angelus Gabriel à Deo , in Civitatem Galileae cui no mea Nazareth . 26. And in the sixt moneth , the Angel Gabriel was sent from God , unto a City of Galilce named Nazareth . 27. Ad Virginem disponsatam Viro , cui nomen erat Ioseph , de domo David , & nomen Virginis , Maria. 27. To a Virgin espoused to a Man , whose name was Ioseph , of the house of David : and the Virgins 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 Haile : 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 . Feare not Mary : for thou hast sound favour with God. 31. Ecce concipies in utero , & paries Filium , & vocabis nomen ejus Iesum . 31. And behold ! thou shalt conceive in thy wombe and bring forth a Sonne : and shalt call his name Iesus . 32. Hic erit magnus , & filius Altissimi vocabi tur ; & dabit illi Dominus , sedem David Patris ejus , & regnabit in Domo Iacob , in aeternum . 32. He shal be 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 raigne over the house of Iacob for ever . 33. Et Regni ejus non erit finis . 33. And of his Kingdome there shal be 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 , shal be 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 Cosin Elizabeth she hath also conceived a Sonne in her old age : and this is the sixt moneth with her , who was called barren . 37. Quia non etit impossibile apud Deum omne verbum . 37. For with God , nothing shal be impossible . 38. Dixit autem Maria ; Ecce Ancilla Domini ! fiat mihi , lecundum verbum tuum ; & Angelus decessit ab ea : 38. And Mary said ; Behold the Hand-mayde of the Lord ; be it unto Mee , according to thy Word : and the Angel departed from her . Let the words of my mouth : and the Meditations of my heart be alwayes acceptable in thy sight ; O God , my Strength and my Redeemer . VBi humilitas , ibi & Sapientia ( Prov. 11. 2. ) With the lowly is wisedome . It is Salomon , 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 wisedome of the Father , that tels us where we shall finde Wisedome . Shee dwels at the Signe of Humilitie . When I considered this dayes Gospel , and found in it an Angel of God , bowing downe with an Ave ; God that dwels in unaccessible Light , descending to , obumbravit , a Shadow : the Sonne of God , in the forme of a Servant ; the Mother of God , a Hand-maid ; her Husband , a poore Carpenter , in Nazareth ; a Citie indeed , but a small one : and that in Galilee : a Region of the Gentiles , a despised people : surely , thought I , here is a faire Signe : here is Humilitie ; Ibi & Sapientia , no question but Wisedome dwels heere also : I adventured to knocke , and what hath beene opened unto Mee ; what I saw but thorow the grate , I will , so well as I am able , set downe here : Saint Luke is the Reporter ; and onely he ( of all the foure ) records this Story : How he came by it , may be questioned . For , he writes not ( as Saint Iohn ) What we have seene and handled ; but ( as it is in the second verse ) as they have delivered , which , from the beginning , saw . So , he seemes to have it but from Tradition onely : 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 informe him of the truth of this dayes Story ? not a man of them . For , though they had beene 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 ; onely , 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 Corde , he saith it twice of her ; even the Blessed Virgin her selfe . For , Shee onely saw , and felt , the parts of this Dayes admirable Gospel : and for this ( saith a Father ) shee enjoyed a long life , after her Sonne ; that shee might instruct his divine Evangelists in the passages of his marveilous Infancie . So have we the Gospel of the heavenly Sonne , from the mouth of the Virgin-Mother , by the pen of the learned Disciple : the summe whereof , is , the Wisedome of the Father , and the Seed of the Woman , made Man : Sublime Wisedome , and humble Flesh , made one Person : Vt , ubi Humilitas , ibi & Sapientia . And I beseech him , that ( though I have not Humilitie enough to learne Wisedome , yet ) in observing this Story , I may obtaine Wisedome enough to learne Humilitie . 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 Sonne , without a Father . We may say of it , as Moses did in Deuteronomy . Inquire now of the Dayes that are past , which were before thee , since the Day that God created Man upon the Earth , and aske from the one end of the Heaven unto the other , if there came to passe such a great thing as this ; or whether any such like thing hath beene heard ; you cannot sample it . This must needs be a holy-day ; for , God is Conceived . And a day of Ioy 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 ) Vtinam disrumperes Coelos , & descenderes ) is answered . As in the third of Exodus ; Vidi afflictionem populi mei , & clamorem ejus audivi : descendam & liberabo cum . Now , is the fulnesse of Time come ; the beginning of all our good . From the beginning of mans 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 wombe , that shall be baked on the Crosse for us . The Holy Ghost hath wrought this Miracle : The Father hath Married ; and , the Sonne is Married to our poore Flesh : and this is the Wedding-day . This is the Lords doing , and it is wonderfull in our eyes : this is the Day , the Lord hath made : nay ; this is the Day , wherein the Lord is made : let us rejoyce and bee glad in it . But , to the Chamber of the Bride , who may approach , but the Friend to the Bride-groome ? how shall I dare to looke into the Chamber , where the whole divine Majestie of the Supernall King reposes ? Can I behold the hands of Almightie God , there building the Temple of his owne Immaculate Body , in the wombe of a Virgin ? Can I see how , without the apprehension of the Mother her-selfe , he entred into the Closet of her Virgin-Body , and as ( at the first ) of sencelesse dust , so ( now ) of living flesh he made himselfe true man , without the helpe 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 cleane , that I dare enter , or gaze at this . I cannot behold the Sun-rising ; much lesse , the Sunne of Righteousnesse appearing , that made it . When , standing at the brinke , I but cast mine eye to looke into the profound Wisedome of this Humilitie , the Abyssus of this great Mysterie , I turne giddy : and , running backe ( with Saint Paul ) affrighted , Cry : oh , the depth ! and can say no more . But , it is a Wedding day ; a Feast of Ioy : and it requires , that we be not silent . Therefore , though I be unable and unworthy , yet I will say ( with the Leapers , in the Kings . ) This is a day of good Tidings : if we hold our peace now , we doe not well . Since therefore I am all amazed , and have nothing of mine owne ; I will , at least , ( like them ) take of the Spoiles , which I have had from others ; that we may know , in part , what they , ( in their holy Meditations ) have seene of this great Mysterie . That so , we may rejoyce , and give all glory , and praise to God for it . And in the sixth Moneth , &c. SAint Luke tels us ( himselfe ) in the beginning of his Gospel , to what end he writ it . That thou maist acknowledge the certaintie of those things , whereof thou hast beene instructed . Now , to assure you of the certaintie of these Things , he sets you downe ordinary Confirmations of a Story : the 1 Time : the 2 Place : and 3 the Persons . And ( after ) tels you what was done ; that you may beleeve it , as Gospel . And his order shall direct mee . 1. The Time. In the sixth Moneth . 2. The Place . In Nazareth : and that was in Galilee . 3. The Persons . God : from whom . Gabriel ; by whom : and Mary ; to whom ( for Ioseph had no act in this Businesse ) . 4. Lastly . What was done : There was a Message sent . First then , of the Time , and Place ; briefely : after , of the Persons : and last , of the Message . First , The Time. THE Time of Christs Incarnation ( he saies ) was in the sixth Moneth : That was , sixe Moneths after his Fore-runner , his Cosen ( Iohn the Baptist ) was Conceived , that He might goe before him : and that was , in the dayes of Herod King of Iudaea ; at the fourth verse . But , there were more Herod ( Kings of Iudaea ) then one : and therefore this makes no great certaintie . Yet , if you will reckon ( as he said to Abraham ) according to the time of life , but nine Moneths after , from the Birth , backe hither , you may quickly know more certaintie ; that it was ( at the Chap. 2. verse 1. ) When Augustus Caesar taxed all the world : and , all the world knowes when he raigned , and had power to taxe . In his time , Iosephus tels us , that Herod , the sonne of Antipater ( the Idumaean ) was King of Iudaea . Therefore now ( as Iacob prophesied , ) was the fulnesse of Time for Shiloh to come : for the Scepter was departed from Iuda , and was in the hands of an Idumaean : and , at this time , was Christ Incarnate : So ( heere ) is the Prophecy fulfilled . I will not take upon me ( with the Postillers ) for more particularitie , to tell you ; That , as it was in the sixth Moneth ( 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 Weeke , wherein God made Man : and in the sixth houre of the Day , wherein Man fell ; and the same Day of the Weeke that ( thirtie three yeeres after ) he dyed , to repaire Man. These Curiosities , as they are nice ; so , ( be they true , or false ) they are needlesse . It is enough for us to know , That He came at the Time , he was promised : and that was , when the Scepter 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 yeere ) it was in the Spring time : the Time when God makes all the world fresh , and new againe : Ecce Omnia de novo facio . He was doing a new thing upon the Earth . And new , not onely the World , but all the Low vertues ( withered in the world ) began againe , of new , to rise gently with him . Now , that Germen ( that Branch ) begins humbly to bud foorth of the Roote of Iesse , ( clothed in our base flesh , ) when all the tender Buds and Flowers peepe lowly from the Earth , wrapt in the poore swadling bands of their owne huskes . When the Aire was calmed , and Peace ( the daughter of Humilitie ) began to fill the Earth , that the Low growings of the Meeke , might not be hindred : At this Time , When all things , by their tendernesse are easily bended : at this humble Time , did he humble himselfe : And therefore the Church keeps the Feast in a time of Humiliation : For the Annuntiation seldome , ( or , never ) fals out of Lent. So have we first found Humilitie , in the Time. Secondly , The Place . THe Place of his Conception , was Nazareth : It was in the Tribe of Zabulon , three dayes journey from Ierusalem . Heere was He conceived ; and here was his Mother borne ; and , in this Place , was hee very conversant . In the Synagogue of Nazareth , he made an excellent Sermon on the Sabbath , concerning his owne divine office : out of the 61. of Isaiah . Heere , his Mother dwelt : and ( heere ) hee dwelt also , ( as Adrichomius reckons ) twentyfoure yeeres . From this Towne , He got a Name , Iesus Nazarenus : and Saint Matthew sayes , there was a Prophecy for it : He shall be called a * 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 tels us , and cites it out of Isaiah : ) The Land of Zabulon , &c. Galilee of the Gentiles , the people that sate in darknesse saw a great Light , &c. 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 Roote of Iesse : and Hee , Flos de Radice ejus : and , Flos Campi , the Flower of the field : ( Canticles 2. 1. ) So wee have heere , 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 himselfe from the one part of that Region , to the other : from Nazareth , to Capern●um . And , not onely 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 ayre of his heavenly Doctrine behind him . And , it produced excellent effects : for most of his Disciples were of this Region . So the Iewes affirme ; when all the Apostles were together ( in the Acts ) they say , Are not all these which speake of Galilee . These bee some Honours ( indeed ) to the Place , but where is the Humilitie . Nasareth , was a City indeed ; but , such a poore one , as wee 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 speake , as he thought . ) Can any good thing come out of Nazareth ? It gave him a Name too , ( indeed : ) but , when the Iewes called him by it , ( Iesus Nazarenus , ) they did but mocke him : And , that , which hee had from Galilee , did him as little honour . For , both Hee , and His , were mockt by it , even to Iulian the Apostata's time , who dyed , with that scornefull word in his mouth , Vicisti Galilee . It was called Galile of the Gentiles , where he was conversant : And the Gentiles , were the scorne of the Iewes . Salomon had given twenty Cities of this Region , to Hiram the Gentile , whose people dwelt there : and therefore , it was so called . And , even in those flourishing times , ( Salomons time ) it was so meanely thought of , ( even , by Hiram himselfe ) that they pleased him not , but he called it Cabul : ( Dirtie , 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 Bethleem , Migravit in Galilaeam : hee was but Transplanted ( heere . ) This Flower of the field , grew not here by Nature : the Soile yeilded none such . Hee was ( here ) right Rosa inter spinas : For , neither the City , nor the Region could adde any honour to him . A Prophet hath no honour in his owne Countrey ; nor Hee in these : they were ( both ) of meane respect : These Places were long agoe despised : and ( much more ) since : there was Povertie , and Dis-respect enough , to make them humble Places ( both . ) And thus ( we see ) as he chose Ierusalem ( a famous City ) to suffer in ; To teach us , to feare no shame , in the greatest assemblies , for his sake , ( as He did not therfor ours : ) So He chose ( unlike the great Kings of the Earth ) Nazareth , ( an obscure City ) in Galilee ( a despised Place ) to be marryed to our flesh : to teach , us Humilitie . So , there is Humilitie 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 wee doe apart ; ) we shall find many threes heere . Not onely three Persons , but also three Natures : First , God ( the Divine . ) Secondly , Gabriel ( the Angelike . ) And thirdly , Mary ( the humane Nature . ) Secondly , in every Person three Acts : God first sends : secondly , descends : and thirdly makes himselfe Man : The Angel first enter unto Mary : Secondly , declares his Message : Thirdly , ascends : departs from her . Mary first Beleeves : 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 : Secondly , to Gabriel , the Messenger , that brought it : and thirdly , to Mary , the Party , to whom it was brought . The Dialogue hath Relation ; First , to Mary , that demands : Secondly , to Gabriel , that answers : and thirdly , to God , concerning whom . The Conception relates ; First , to God , that was : Secondly , to Mary , of whom he was : and thirdly to Vs , for whom hee 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 feare : Secondly , a Conformation of her faith : Thirdly , an Expression of her consent . In the Incarnation , an Vniting ; First , of the Godhead : Secondly , the humane Soule : and thirdly , the mortall 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 Mans 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 sayes , they were great . For God and Man were never knowne in Vnity of Person before : and it was never heard , that the same person , ( being a Virgin ) should beare a Sonne ; and ( being a Mother ) remaine a Virgin , till now : And thirdly , as unlike it was , that the Faith of such a Mystery , could ever joyne , or adhere to the heart of naturall Man ; no more then Steele and Potsheards : Neither could it , indeed ; but onely , 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 Sonne of Man , that wee might be made the Sonnes of God. And ( thus ) we see , it pleased God to restore man , by the same order and manner , as he fell . He fell , the Devill , ordaining : the Serpent , executing : a Dialogue , interceding : and a Woman consenting . So ( heere ) 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 houre : Therefore , I will onely consider , the Persons ( in severall : ) and lastly , conclude with the Message . The first Person ( in this dayes Story ) is God : à Iove principium : We will begin there . God , is a Trinity of Persons in himselfe : three 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 Gods Workes , ad extra , are done by the whole Trinity . And the sending forth of an Angel , is a worke ad extra ; Therefore , from the whole Trinity , he came . Heere , God sends , first his Messenger : then his Sonne . First , he sends : and ( after ) descends ; or rather , condescends . For , this was no locall Motion : hee mooves all things , and is not mooved : And , as ( afterwards ) he ascended into heaven , yet left not the earth ; So ( heere ) hee descends into the World , yet leaves not heaven ; but , at one , and the same time , fils all in all . He came to us , non locum mutando , sed praes●…am per Carnem exhibendo . But of his descending , anon : Now we may aske why Hee should send , Cum Inimici essemus , ( as Saint Paul sayes ) When we were not onely Aliens , but Enemies ? Saint Iohn will tell us the reason , Sic dilexit : He ( so ) loved us , ( how much , it is not possible to say ) but Sic dilexit , that he humbled himselfe ; and sent not onely his Servant , but his Sonne ; even , to his Enemies . Here is a faire , and great example ! While you were Enemies , hee loved you , love you then your Enemies . In Enemies , there can bee no merit of love : what is then the reason , for Gods 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 ) enquire further , Hee will enquire after us with Quis es tu homo , Who art thou , oh man thy selfe , that thus enquirest ? He requires thy beliefe ; and , thou enquirest a cause : he offers thee an object , ( fit onely 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 onely , and not for Man , to know : But , if thou wilt needs be reasoning ; say , if it seeme not most fit and reasonable , that God should will , what he pleaseth : and doe what hee wils ; since thou knowest , that Hee who wills ; what he cannot doe , is not God. This is reasonable , be content then , with thy reason , and admiring his Humility , doe thou love him for his sic dilexit , quia sic voluit ; for , so , he wills thee to doe , and meddle not with Quare voluit ? Leave that to him alone , for ever . Wee were utterly ●…anged from him ; we had not onely deviated , and ( like Sheepe ) gone a●…tray , but were become Enemies ; we had lost both Power , and will to send to him : that he then ( our better ) would seeke a Rec●…ciliation , and first send to us , was great goodnesse , and great humilitie : Let us then love him for his goodnesse , and not onely admire , but imitate him in his humilitie ; that sent not onely his Messenger , but his Sonne : and that , not to come alone , but even to dye for us ; that we might bee reconciled . And so much for the Person , that did send : and his Humilitie in sending . Now , the Messenger sent , was an Angel ; Gabriel by name : wee find him so named in foure places of Scripture : yet it hath not , from any of them , beene concluded of what Order he was : some thinke that he was of the highest Order . For Saint Gregory sayes , Su●…m Angelum venire dignum fuerat , qui summum omnium ann●…ciabat . Thomas Aq●…nas is direct , hee was an Archangel , and satis credibile , the highest of that order : howsoever , an Angel he was , even by this Office. For , Saint Gregory sayes , that the Spirits of God are not alwayes called Angels , but then onely , Cum per eos aliqua annunciantur . And if when aliqua annunciantur they bee Angels , when maxima an●…tur they are surely Archangels , by his rule : And hee 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 Iuda 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 Dreame onely , but by a corporall vision ? These are but Curiosities ; yet , they have their answers . 1. First , an Annunciation was fit , Vt priùs mente quàm carne conciperet : For , beatior Maria percipiendo fidem Christi , quàm concipiendo carnem Christi , ( sayes Saint Augustine ) . Secondly , that Shee might be a more certaine witnesse of this great divine Mystery , being thus plainely , and sensibly instructed . Thirdly , that Shee herselfe might have occasion to offer her owne obedience to the will of God ; ecce Ancilla Domini . Fourthly , that there being a Marriage to bee made betweene the Sonne of God , and our Nature , the consent of the Virgin might be had , Locototius humanae naturae : for though Predestination be compleate , sine nostro arbitrio causante ; yet it is not , sine nostro arbitrio consentiente ? so some speake . 2. Now , why an Angel ; rather then a Prophet ? First , that Gods ordinance might bee kept : who commonly declares divine Mysteries to men , by the Ministery of Angels : and so , even to the Prophets themselves . That , as the Law was declared by the Ministery of Angels , so the Fulfiller of the Law might be declared by an Angel. Secondly , that as the Devill 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 a good Angel conversing with a woman , about our Salvation ; as , at first , there was an evill one , conversing with a woman about our Overthrow . Thirdly , for the agreement betweene the Persons : for , Semper est Angelis cognata Virginitas , Angels , and Virgins are of a Consanguinity . 3. Lastly , why by corporall vision ? First , because God was to be made manifest in the flesh ; therefore the Messenger was to bee visible 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 herselfe : for since Shee bore God , not onely in her minde , but also in her Body , it was fit , she had a corporall , as well as a mentall apprehension of the Messenger . Thirdly , it agreed with the certainety of the Message . For , we apprehend that more certainely which we see with our eyes , then what we conceive onely in our minds . Now , as God did seldome any great thing on earth , but he gave a Modell or Type of it first : as , for the Tabernacle , he gave Moses a patterne in the Mount : as ( also ) to Ezechiel for the Temple : so heere , for the Incarnation . For , the comming of this Messenger was prefigured in the 24. of Gen. As Abraham sent his Servant ( there , ) to provide a Virgin to be wife to his Sonne Isaac ( who was also a Type of Christ ; ) so God sent his Servant ( an Angell here ) to provide a Virgin to be Mother of his Sonne . Rebecca gave her consent ( there : ) so , Mary gives her consent , ( heere : ) fiat mihi secundum verbum tuum ; And , as Rebecca not onely made the Messenger , but the Camels drinke ; So Shee , not onely to Angels , but to us ( vile men ) hath opened the Fountaine of Ioy , and everlasting gladnesse . This great Ambassador , from the King of Heaven comes to poore Nazareth , in despised Galilee , and ( there ) humbly salutes the lowly Virgin , bowing downe , with an Ave , a Salutation that throwes an Humilitie even on the Garbe and very posture of the Saluter . Thus hee descends ! And , though hee bee held an Angel , an Archangel , so great in power , so glorious in degree ; yet , is there nothing of it exprest in this humble Text ; but all shut up , and concealed in his bare name onely . And why ? because his Master ( from whom he comes , the Sonne of God himselfe ) is , this Day humbled , and hath all his Greatnesse and Glory shut up , and concealed in his low Conception . So , by the example of the Sender , here is Humility , bowing downe in the Angel , that is sent : nay , hee seemes to bee the very Angel of Humilitie . For , he , ( the same Angell ) even Gabriel , that tels Mary ( here , ) of the first Act of Christs Humilitie , ( his Incarnation ; ) tels Daniel , in his ninth Chapter , of the last Act of his Humilitie ( his Death ) : here , he comes with Sanctam nascetur , and ( there ) with Messiah occidetur : This , is the same Messenger of both . Humiliation is His First , and Last . To shew , 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 Humilitie , the Partie sent . The Partie , he was sent to , Saint Luke describes very plainely . He calls her , by her Name . And that , was Mary . For which , we are partly beholding to him . For , if Saint Mathew and he had not set it down , we should scarce have knowne truly where to have had it : for none of the rest , in any mention of her , doe name her . I will not stand to describe her by the mysteries of her Names Interpretation : as , that it signifies Bitternesse , and Exaltation : and , that as Christ tooke to himselfe the Bitternesse of his Passion , in taking our Flesh of her ; so hee hath Exalted her , and us , when he carried it to the right hand of his Father , &c. and , many such like . But , I will observe her onely , as Saint Luke hath here described her : and , that is , by her owne , and by her Husbands Condition . First , Shee , was Mary , a Virgin , espoused : and secondly , He , Ioseph a Man of the House of David : Concerning both which , Questions have beene raised . First , why should Christ be borne of a Woman , the weaker Sexe , rather then of a Man , the more noble , and so , more miraculous . Secondly , if , of a Woman ; why , of a Virgin ? Thirdly , if of a Virgin ; why was Shee Espoused ? Fourthly , if Espoused ; why , to one of the House of David ? that all this was so , is plaine in the Text : why it should be so , shall be answered . 1. First : Why he was borne of a Woman , not , of a Man ? Because the Lord would doe a new thing upon the Earth ; A woman shall compasse a man : Now , for one of mankinde 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 Newes 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 Sexe of Man , as most fit , and free from scandall : therefore he would take his flesh from Woman ; that that Sexe might not be despised : and therefore , as S. Augustine sayes ( to Men ; ) despise not your selves ô Men , for the Sonne of God was made a Man : so , he saies to Women ; despise not your selves ô women , for the Sonne 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 shew that he had a naturall , and no fantasticall or fictitious Body . Secondly , But if , of a Woman : why , of a Virgin ? Certainly for Decencie : if , for no other cause . For , wee cannot but confesse ( 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 Childe , it were fit that Childe should be a divine one . But there are reasons more . First , He that should take away Sinne , should be without Sinne : which none can be , that is borne ex copulâ : therefore he must be borne of a Virgin. Secondly , To fulfill old Prophecies , Ecce virgo concipiet : and , that oldest ; Semen Mulieris conteret caput Serpentis : therefore ( sine semine viri ) Shee must be a Virgin , that must beare 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 ( Mary ) Terrâ sanctâ the Earth , the Land of Promise , without a Father . Lastly , that it might be a figure of our spirituall Regeneration ; which ( like his ) as S. Iohn sayes : is not of the will of the flesh , nor of 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 Christs : Secondly , for her owne : Thirdly , for our sakes . 1. For Christs : First , that in seeming the Sonne of Ioseph , and to be borne in Marriage , he might thereby hide his Glory from the divell , and the world : Secondly , lest he should have beene justly cast out by those Infidels , as one Illegitimatly borne ; for had shee beene unmarried , who could have blamed Herod , and the Iewes ( saies St. Ambrose ) if they should seeme to persecute a Childe borne unlawfully ? Thirdly , that Ioseph might be a Nursing Father , to the Infirmities , and wants of His Child-hood . 2. For her owne-sake : First , Lest the Iewes should have Stoned her , as an Harlot , by their Law , Deut. 22. if shee had had a Childe , and never a Husband . Secondly , that shee might be kept from scandall , as well as from punishment . Thirdly , that Ioseph might be to her , and her Infant a provident Provider , and loving Companion , in all their necessities , and dangers . 3. Lastly , for our sakes . First , to Commend not onely the purenesse of Virginitie , of which Christ was borne ; but also , the dignitie of Matrimonie ; without which , Christ would not be borne . Secondly , that the Iewes might not say , we had an Illegitimate Messiah . Thirdly , that our Virgins might have no colour to offend , by her example . 4. Now , Why shee was espoused to a man of Davids house ? was first , and principally , to show that Shee ( Christs Mother also ) was of the same Family . For , they were not to marry out of their owne Tribe . And , since all the Pedegrees of that Nation ran still ( according to their ancient Custome ) in the Male line , and not the Female ; therefore secondly , that his Genealogie might be described to the Iewes ( according to their owne Custome ) by the Mans 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 Iewes were fulfilled . For , it was most commonly knowne both to the Scribes and Pharises ; yea , and to the people , that the Messiah should be of the house of David . For , God had sworne to him , that hee would set one of his Seed upon his Throne : this they knew , and sang every day in the 133. Psalme . Therefore was even his Mothers Husband also , of that House : fourthly , and lastly , to show the Virgins Humilitie . For , though shee was the Daughter of Kings : nay , though shee was the Mother of God : yet , her Husband ( of the same House ) was no better then a Carpenter . Which when we consider ; as , in her , it showes lowlinesse : so , in us , it pricks the bladder of all humane Glory ; and , makes us even ashamed to brag any more of our carnall Nobilitie : since the Mother of God , was the wife , and he himselfe accounted the Sonne of a poore Carpenter . This for the Questions : now something of her Person . Many ( and indeed too many ) Encomions have beene made of Her●… and too farre , have some gone : yet ( to avoide 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 Salomons Throne : ( peradventure two Types , or Figures , of her ) . First , like Gedeons Fleece , she onely received this heavenly dew , when all the world was barren , besides her . Secondly , the filling that Fleece , was a signe of the Iewes delivery ; and the Conception of this Virgin , a signe , and a beginning of ours . Thirdly , this Fleece received the Dew , without hurt to the Wooll : and this Virgin conceived this immortall Dew , without the corruption of her flesh . Fourthly , Gedeon wrung out this Dew , and filled a Vessell with it : and Mary brought forth her Sonne ( that fils this great Vessell the world , and all that is in it . ) But lastly ; in this Shee exceeds the Fleece of Gedeon . For of the Fleece of her Body , Christ made himselfe a Garment , ( even his owne Flesh ) which hee weares to this day ; and will doe , for ever . Now she may bee compared to Salomons Throne , in these . First , that Throne was the Royall Seate of a King : and she , the royall Mother , the Receptacle , of the King of Kings . Secondly , in that Throne , none but the King onely sate : and , in her Wombe , Christ onely lay . Thirdly , in that Seate , Salomon sate to Iudge all the people : and , in that flesh which Christ tooke of her , shall He sit to Iudge all the people : even , the quicke and dead . Fourthly , that Throne was made of Ivory , ( a part of a most chaste Beast : ) and She , of purest Ivory ; even Chastity it selfe , being an immaculate , and perpetuall Virgin. And , as long kept Ivory , turnes red : so long kept Virginity ( as in her , ) turnes into Martyrdome . Fifthly , that Ivory was covered over with the best Gold ; and her chast Body was gloriously enriched with the beames of the God-head , when the Holy Ghost came upon her . Sixthly , the Top of the Throne was not ●…ornerd , but round ; ( the most perfit figure : ) and She , tota rotunda ; without any base corners of iniquity : a most perfect , and good Woman . Seventhly , this Throne had sixe Steps , that made it high ; and Mary had sixe Graces , that made her eminent . Gratia super Gratiam . Mulier pudica , saith the Ben-Sirach , Ecclus. 26. 15. A modest woman is a Ladder of Graces . The first Step whereof in her , was her Wisedome . The Text sayes here ; Cogitabat . Sapientis est cogitare , Shee thought what manner of Salutation that might bee : Here , shee thought : and , in the second of Luke the 19. she pondered , and considered : and in the 52. verse after ; Conservabat in Corde , She kept these sayings in her heart . She thought ; She pondered ; and laid to heart the contents of the Gospel . A great signe of Wisedome : nay indeed , the truest Wisedome of all . The second degree , is her Modesty : She feared ; Turbata est ; She was abashed : like a good Maid , at the presence of a man. And , She answered the Angel in very few words : this sweet silence is a great Vertue in Woman-kind . And she was troubled at the manner of the Salutation , to heare her 〈◊〉 commendations from the Angel. The more that goodnesse is commended , the more it feares . Theeves steale away our goods ; and commendations our vertues : therefore Shee was troubled . A great signe of Modesty . The third degree , is her Chastity , Shee was a Virgin : we have proofe enough of it , for the Text cals her so : Shee herselfe sayes 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 signe , ( as Zachary did in the conception of Iohn Baptist : ) her , quo modo fiet istud , is not like his , unde hoc sciam ? Shee onely requires de modo , of the Meanes ; since shee knowes not man : Shee had read in the Law , and beleeved , that a Virgin should conceive ; but shee never read of the Meanes ; 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 signe , with unde hoc sciam ? Therefore he was dumbe , and sang not his Benedictus , till his Sonne Iohn was borne : Shee asked no signe ; but admiring a worke above Nature , beleeves the same Angel , and is made a Signe her selfe . ( Ecce Virgo concipiet , was said as a signe , to Achaz , ) and shee sings her Magnificat , before her Sonne was borne . The fifth degree , is her Obedience : Shee consents , and becomes readily obedient to the will of God , in saying : fiat mihi secundum verbum tuum . Saint Bernard seemes most eloquently to wooe her to this answer , that the expectation of Mankind might , through her Obedience come into the world : O pulchra inter Mulieres ( sayes he ) fac me audire vocem tuam ? Si ergo tu facies eum audire vocem tuam , ipse te faciat videre salutem nostram . So Shee 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 this Text. Her last words before the Act of the Incarnation ( the fiat mihi ) are , Ecce Ancilla Domini . That is her profession , to bee a Servant , in Humility . Quae est haec sublimis Humilitas ? ( sayes Saint Bernard ) facta est Mater Dei , & dicet se Ancillam ? What sublime Humility is this ? Shee is made the Mother of God , and cals her selfe an Hand-maid ? 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 ( heere , ) and the Exaltavit both , are Humilitatem , not Virginitatem : had shee not beene humbled to Ancillam Domini , shee had never sung , Fecit mihi magna . Virginity would not serve the turne : Despised Humility , is above magnified Virginity : Saint Bernard was of that mind , To Virginity ( sayes he ) you are invited , 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 , hee is bold to say it , that without Humility , the Virginity of the very Virgin Mary herselfe had never beene acceptable . You ( saith he , to the proud Virgins of his time ) you forget Humility , and glory in your Virginity : But Mary , forgetting her Virginitie , glories in her Humilitie . Be not proud of Virginitie : for in the Parable of the ten , there were as many Foolish ones , as wise . These sixe Vertues were in her , as sixe Steps in Salomons Throne ; which once gone over , Salomon , or rather Plus quàm Salomon fuit in Throno , A greater then Salomon 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 Iudge the twelve Tribes of Israel . And as the Queene of Saba came to see , and offer Gifts to Salomon , sitting on his Throne : So , came the Easterne Sages to adore , and offer to Christ , sitting on his Throne ; even , in the Lap of his Blessed Mother ; where Salomon in all his Royaltie , was not like him . Such was this Paradise , which God prepared to make our second Adam in ! Yet how gloriously soever shee be compared , the Burthen of her Song is Respexit humilitatem : and , all that shee professeth is , Ancillam Domini . So there is Humilitie in the Partie , 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 Feare . Secondly , He declares the Mysterie it selfe . And , thirdly , and lastly ; Induces her to Beliefe , and Consent ; by the example of her Cosen Elizabeth , that hath now Conceived in her old age . For the first . He begins with an Ave , the first Ave we reade of in the Bible . Therefore , Turbata est in sermone ejus , shee was somewhat troubled at it ; Cogitabat , Shee 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 obtaine nothing by this ; nor have so much as Gramercy , for their labour . For , in this , they neither aske 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 haile ! Gratia plena ] If Shee were full of Grace , before the Conception , who can tell how shee abounded afterwards ? well , saith He , full of grace ; For , to others Grace is given by parts ; but into her , the very fulnesse of Grace did p●…re Himselfe at once : and ( full of Grace : ) because humilibus dat gratiam , and , Shee , 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 Corde ; tecum , in ventre ; tecum , in auxilio : Not onely in his Power ; as , with all : nor onely , in the vertue of his Grace ; as , with some : but , with thee , in the flesh , ( made of thine owne pure blood ) as never yet , with any . Blessed art thou among Women ] Because Eves offence brought paine to all Womens 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 Sterilis ] : Shee , avoided both these . Gods Curse ; because shee remained a Virgin : and , the Lawes Curse ; because shee bare a Sonne . Some are blessed , because they keepe their virginitie : some , because they have fruit of their body ; but most blessed is Shee , that hath fruit of her body , and yet keeps her Virginitie . Well may shee be called Blessed among Women . For this woman tooke 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 shee may more truly be called , Mater Viventium , then ever Eva was . Feare not Mary , thou hast found grace with God ] . Why should she then feare ? 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 Gods 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 farre , the Salutation , and discussion of her feare . Now secondly ; in the second part of the Message , he comes to relate the Mysterie of the Incarnation . And ( first ) He tels her what manner of Child shee shall Conceive : and ( after ) by what meanes shee shall Conceive . First then , he begins with Ecce concipies : the very words of the Prophet , so long before : Ecce Virgo concipiet & pariet Filium . Onely , God be thanked , the Time altered : that , was long since prophesied ; and this is now , in hand . Thou shalt conceive , and beare in thy wombe , a Sonne : ] Angels may wonder to see him in the wombe of a Virgin , whom heaven , and earth cannot containe . O Virgo ( saies 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 IESVS ] . ô dulce melos ! In aure , melos ; In corde , Iubilus : 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 confesse that IESVS is the Lord , to the glory of God the Father * For he shall be great , and called the Sonne of the most High ] . Surely , the Sonne 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 followes , for he adds : And the Lord God shall give him the Seate of his Father David ] : He had sworne it , in the 133. Psalme ; and , is ( now ) as good as his word : that hee might rule the Nations with a Rod of Iron , and bind their Princes in Chaines : that is , even fetter their Consciences in the Lawes of his divine Gospel . And , though they be strong , ( even bonds of Iron ) and Lawes , ever durable : yet is his Burthen , sweet , and his yoake easie ; they shall willingly submit unto it . David ( though a King ) was a Shepheard ; so , was Iacob ; and so , was Christ. He shall rule ( saith the Angel ) in the house of Iacob , ] id est , Aswell like a Shepheard as a King. For , his Sheepe shall know his voyce ; and , of his Kingdome there shall be no end . For His , is the Kingdome , Power , and Glory , for ever , and ever . Amen . Such was the Sonne , shee should conceive : Now , hee declares the Meanes , upon her Question of Quo modo fiet ? [ The Holy Ghost shall come upon Thee : the Vertue of the most High shall over shaddow thee : and that Holy Thing that shall be borne of Thee , shall bee called the Sonne God. ] Wherein three things . First ; he shewes Quis , who did it . Secondly ; Quo modo , how it was done . And thirdly , and lastly ; Quid , he describes againe the Worke that was made ( the Child that she should beare ) . First : Who did it ? It was the Act of the whole Trinity : they all descend , and condescend to the worke : He names them plainely in the Text. For , heere , is 1 Spiritus Sanctus ; and 2 Virtus Altissimi , ( id est , Patris ; ) and , quod vocabitur , 3 Filius Dei : the Father , Sonne , and holy Ghost . So , they are All present : and the Worke , was of them All ; they did it : three Persons , doe one Act ; for all three , are but one God. But if ( with Mary ) wee will aske the Angel , quo modo ; and enquire after the manner ; wee can but have the answer which he gave Her. And , howsoever Shee understood it , by what shee felt in her Chaste body , or apprehended in her pure minde ; yet it is a darke Mystery , and too hard for us . His words bee ; [ The holy Ghost shall come upon . The Vertue of the most High shall over shaddow thee : and the holy Thing shall be borne . ] This last we onely understand : we know what it is to be borne . For , we were all borne our selves . But , for the rest , wee 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 wee make of Virtus obumbrabit : wee cannot conceive how the Vertue of his brightnesse , that is the Father of Lights , should obumbrare become a Shaddow . A Domino factum ! It is Gods doing , and it is wonderfull ! But , some , paraphrase it thus . The holy Ghost shall come upon , and in thee , to purge , and clense thee , that thou maist conceive without sinne : the Vertue of the most high Father shall over-shaddow , and sustaine thy weake Nature : sub umbra alarum , under the shaddow of his Wings : for so great , and mysterious a Worke : and the Sonne of God shall bee borne of Thee . Saint Augustine would expresse the worke of the Incarnation to the Iewes , in this manner : Behold ( saith hee ) the Harpe , what sweet Melody it makes : three things seeme 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 worke together ; the String onely sounds ; neither the Art , nor the Hand ; yet , they both worke with the String : So , neither the Father , nor the holy Ghost was Incarnate ; yet , they both wrought with the Sonne . The String onely , sounds ; and Christ onely tooke Flesh : yet , it was the worke of all Three : But , as the sound belongs onely to the String ; so , the Humanity belongs onely to Christ. And thus , as three persons clothing one of themselves with a Garment , doe ( all of them ) the same worke ; and yet , but one of them is clothed . So heere , All wrought ; but the Sonne onely was Incarnate . Thus , some have adventured to expresse it by comparisons : but ( to say the truth ) for the true quo modo of it indeed , we must bee all driven to confesse ( with Saint Chrysostome ) I know the Word is made flesh ; but quo modo factum sit , nescio : and wonder not ( sayes he ) that I know not ; for , there is not a Creature knowes . And even Saint Augustine himselfe comes in ( at last ) and for his part , confesses asmuch : Let the faithlesse Iew ( saith he ) tell me how Aarons dry Rod budded , flowred , and brought forth ripe Almonds , and I will tell him , how the Virgin conceived , and brought forth a Sonne . But , neither can the Iew , expresse the conception of that Rod ; nor I , the conception of the Virgin. And should the whole Conclave of Fathers bee asked their verdict , they would all come in , with Ignoramus . Wee will leave ( then ) the Factum Mirabile , the wonderfull concealed Mystery of the Manner ; and heare , what the Angel sayes of the Factum mirabile in oculis nostris ; the wonder , that wee 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 plaine , by this , which person of the Trinity was Incarnate : namely Filius , the Sonne . Ne filii nomen ad alium transiret , qui non esset filius aeternâ nativitate : Lest any of the Persons should have the name of Sonne , that was not so , from all beginnings . Hee cals him sanctum , that Holy Thing : Sanctum though it be substantively put here , is ( of it selfe ) an Adjective of the Nominative Case , Neuter gender , and Singular Number ; and , hath heere no Substantive . Wee may well supply it from Saint Iohn ; 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 beares the same sense . But ( Sanctum ) will well stand alone , for a Substantive too . For , it is not one of his Attributes onely ; 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 . Hee that is mightie hath magnified mee , and , Sanctum nomen ejus : Holy , is his Name . And that Shee learned ( here ) of the Angel : who adds , that this Holy shall be called the Sonne of God. Before ; he called him Filius Altissimi ; just , in the same verse , where he names Spiritus Sanctus : to shew , that Altissimus and Spiritus Sanctus , are two distinct Persons : and ( here ) he cals him , Filius Dei ; to shew , that Deus and Altissimus , are both one person . For , one cannot be Sonne , of two . He cannot be the Sonne of Altissimi , and of Dei too ; unlesse they be both one . He is ( then ) the onely begotten Sonne , 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 Sonne of the Holy Ghost . For , every thing that is borne , by , or of , a thing , is not ( presently ) the Sonne of it : no more , then a Christian that is borne of Water , is the Sonne of Water . But , the Worke of his Conception is more principally attributed to the Holy Ghost ; because it was Opus eximiae Charitatis , a Worke 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 fulnesse of time : having a Father , for his God-head ; and , a Mother , for his Man-hood , ( which are both his Natures ; ) the holy Ghost cannot be his Father : For so , there would be two Fathers in the Trinitie , of but one Sonne ; which were an absurditie . Neither , is the holy Ghost ( though he proceed from the Father and the Sonne ) the Sonne of either of them . For then , there would be two Sonnes in the Trinitie , and one of them , a Father . Hee ( then ) is the Sonne onely ; and the onely Sonne ; and that , onely of the Father : they ( all the three ) that wrought ; but Hee onely , factus , the Holy Thing that was made . He is , and vocabitur shall ever be called , Filius Altissimi , the Sonne 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 sayes ) In ipso Conceptionis momento Carnem & Animum , ut statim perfectus esset homo , suscepit . He tooke on him , whole Man , that he might heale 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 owne Worke. Hee was but in the similitude of sinfull Flesh ; not , in sinfull Flesh ; but , very like it . For , like sinfull Flesh , it hungered , it thirsted , it wept , it smarted ; and so , like sinfull Flesh it was , that it was sinfull Flesh , in the body of his Mother , before he tooke it : but , when the holy Ghost came upon her , it was wholy cleansed , and made fit for Innocence it selfe to weare , before he put it on . But , can the Deitie ; can the Divinitie be in the Flesh ? how may that be ? It is Saint Basils question ; and He shall answer it too , for mee . Even so ( saies 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 owne place , imparts his vertue to it : neither is it diminished by imparting ; although it fill that wholy , which receives it . Thus doth the Word ( this Sanctum , saies he ) not remooved from it-selfe , 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 Sunne upon a Rose , or Lilly ) to quicken and make it grow , then did this glorious Light [ obumbrare , ] take of her his Body , quasi umbraculum ; that , by the shadow thereof , he might exhibite himselfe 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 , thorow a Skreene : the Sunne , thorow a Cloud : or a Light , thorow a Chrystall Lanthorne . And well might hee be called the Sonne of God. For , Qui Conceptu suo Virginem servat , & ortu suo Virginem relinquit , non Terrenus , sed Coelestis homo est . And this , had his Type too . Hee was prefigured in the Bush of Moses : Hee was the same Fire ( here ) , that he was ( there ) . For , as the Fire burnt in the Bush ; and yet ; the Bush lost not her Greennesse ; so Christ was Conceived , and borne of her ; and yet Shee lost not her Virginitie . Hee descended ( there ) , to deliver them from Aegypt ; and He descended ( here ) to deliver us from hell , and the darkenesse thereof . And this , for the second part of the Message ; the declaration of the Mysterie . Now in the third ( wherein wee will be briefe ; ) Hee induces her consent ; shewing the possibilitie , by the example of her Cosen Elizabeth : and so , to proove that nothing is impossible to God. For , Shee ( now , sixe Moneths agoe ) even beyond the course of Nature , in her old age , Conceived his forerunner , Iohn ; Who was also , Vir humilis : Living , in the Wildernesse ; feeding , on nothing , but what grew of it selfe , ( Locusts , and wild Honey ) ; Clothed , in Camels haire ; with a Girdle , but of Skins , about his loynes . So , hee concludes his Message , with the mention of an other patterne of Humilitie ( but , that belongs to Saint Iohn's day ) ; and Mary concludes the whole Story , with the obedience of her Humilitie : 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 bee brought so low ! For him , that thought it no robbery to bee equall with God , to be humbled , usque naturam hominis , usque ventrem Virginis : usque filium Ancillae ; usque formam Servi : usque Lectulum Praesepii ; And lastly , usque mortem maledicti , seemes to be too much for him , that is Deus Deorum , & Dominus Dominantium : yet this ( of the Incarnation ) goes lower , then them all . For , in his Humanity , hee wrought miracles in his being the Sonne of a Hand-maid , hee shewed himselfe , and was called a Master : in his Servitude , he commanded devils ; in his Cratch , he was adored : in his death , he shooke Heaven , and Earth ; but , in his Incarnation , hee seemed so weake , that Verbum non potuit fari Verbum , the word could not speake a word ; much lesse , did he doe any thing to shew his power . If ever Humility bee to bee learned by example ; it is , from him . Let us learne it then . For ( heere ) wee have the Humility of God , the Sender : of Gabriel , the Messenger : of Mary , the Mother ; and of Christ , the Sonne , 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 . BVt shall wee end heere , and leave Humility in the dust ? There should ever with a Humiliatus , goe an Exaltavit : Friend , sit up higher ; was said to him in the lowest place . If any be exalted , it shall be the humble and meeke : 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 . Hee was brought downe into the dust of our Earth , ( our flesh . ) But , when hee rode magnificently into Ierusalem with * the Acclamations of Rex Israel , and Gloria in Excelsis , about him ; hee was ( in some sort ) Exalted : Hee rid in triumph then . And ( as this yeare fals 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 yeare ) to keepe 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 seeme Types one , of an other : and they both end in Humiliation . For first ; this day , when he drew nigh to Ierusalem , hee sent two of his Disciples to a Towne , to prepare him an Asse to sit on : And ( this Day ) when the fulnesse of Time drew nigh , he sent one of his Angels to Nazareth to prepare him our flesh , to put on . Secondly , They had charge , if any contradicted ( with , quare solvitis , & c ? ) to answer , that the Lord would use him ; and then , they should consent to let him goe . So , the Angel , when Mary seemed to question ( with quo modo fiet ? ) He answered , Sanctum nascetur : the Lord would put it on ; and Shee consented ; fiat mihi . Thirdly , they found the Asse tyed , where two wayes met : and Hee found our flesh tyed by Satan , and originall sinne , betweene the two wayes ; of good , and evill . He sent , Hee came to loose us ; And ( now ) we are all Freemen in Christ. Fourthly , upon this Asse had never man ridden : and , the flesh of the Virgin , had no Man corrupted : yet , was it an Asse used to the Yoake ; and yet , was Shee , sub Iugo ; Betrothed to a Husband . Fifthly , As the Prophet cryes to Ierusalem , to foretell his comming , with an Ecce . Netimeas Filia Sion : Ecce ! Behold thy King commeth to thee meekely , riding on an Asse : So the Angel hath his Ecce , almost in the same very termes , Ne timeas Maria : Ecce ! Behold , thou shalt conceive , and beare in thy Wombe , ( that is , thy King commeth to thee , meekely clothed in thy Flesh. ) And sixthly , Mary may be well compared to the Daughter of Sion . For , Filia Sion was the City of David ; his Castle , and dwelling house : and Mary was of his Seede : his Daughter ; and one of his house , and family . To Her , our Saviour comes , as to the Daughter of Sion , this Day . For , seventhly : As this Day , he descended from fruitfull Mount Olivet , riding humbly on a poore Asse ; So now , Hee descended from the glorious Mount of Heaven , clothed humbly in our poore Flesh. Eightly , Hee comes ( this Day ) into the Wombe , to the same purpose that he rode , this day into Ierusalem : that is , to become a Sacrifice for us . Therefore the Prophet , so long agoe , called him , Rex tuus ( non alienus ) thy King ; ex te natus : in te nutritus : pro te moriturus . Hee comes , not with glory , to Iudge ; but , with meekenesse , to suffer : not , like Nebuchadnezer a Forraine King , to Captive ; but , like himselfe , ( Rex tuus ) thy King , to Redeeme , and leade Captivity Captive . To thee , Hee comes ; ( Venit Tibi , non Sibi . ) And ninthly , as Hee came to Ierusalem with a Quoties volui ? shewing how oft , before , Hee would have called them : so , he came not ( this day ) in the flesh , till he had shewed us quoties voluit , how oft ( before ) hee desired to bee in the flesh for us ; both by the mouthes of his Prophets ; and , by his owne many Apparitions , in the likenesse of man , before his comming . Tenthly , Hee wept , when he drew neere the City : and no doubt but He cryed , when Hee 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 Ieremy , weeping over Ierusalem , for the Babylonish Captivity : as Hee wept over it ( heere ) for the Romish , which it was , shortly after , to suffer . Eleventhly , Hee had ( there ) his Disciples Clamantes : and ( heere ) also his Angel Annuncians : they proclamied his Title in the Streets , Beatus qui venit Rex Israel , Filius , & Regnum David : and , the Angel sayes , this Day asmuch ; Hic erit magnus ; dabit Illi Dominus Sedem David Patris , & regnabit in Domo Iacob : that is , Rex Israel . They cryed Hosanna to the King , in Excelsis : where is Eternity . And the Angel sayes , 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 ) meete him , in his Humanitie with our flourishing vertues , which ( in his Righteousnesse ) makes us like greene Palme-Trees : for florebit Iustus sicut Palma ; ( saies David ) . And th●…s much for the Analogy , which the Acts of * these Dayes have one with another . But , the Fathers have made a more mysterious Explanation of some of these Things ; which , ( with what we have added ) we will briefely take view of . First , they compare this taking of our Flesh , to his Riding on the Asse . For , as the Asse , is an ignorant Beast , fit for burthen : So , is our Flesh he tooke , an ignorant Masse , fit to be burthened with the Humilities imposed on it in the Gospel . They say , that ( ever since Christ rode on an Asse ) their whole kinde have carried the print of the Crosse , on their backs : I am sure , that since He tooke our humane Nature , he hath enjoyned us to beare Him , his yoake , and his Crosse , on our backs : Wee are bought by him , and must submit our selves to this purpose : Empti estis pretio magno ; glorificate , & portate Dominum in corpore vestro . We must beare his Burthen ; wee are led to it , by his example ; for , he submitted his owne Flesh ( after he had taken it ) to the Carrying that burthen of wood on his backe , ( the Crosse ) for us ; which , he hath enjoyned us , to doe also : Omnibus Oneribus patienter dorsum supponentes , to take up our Loads , our Crosses too , and follow him : therefore Vt Iumentum factus sum apud te saies David . He came riding on an Asse Colt , whereon never man had ridden ; and , on an Asse used to the yoake , ( it is collected , that he rode ( by turnes ) on them ) . The Asse , used to the yoake , signifies the Iewes , mancipated to the Law. And the Colt ( whereon never man rode ) was the Gentiles , used to the Libertie of Nature : Hee came to both : that so , he might save both . They cast their Garments on the Asse , and in his way : and we must cast our Goods , and what we possesse ( which are the coverings of our Flesh ) at his feet . For , Christ rode not on the bare Asse ; neither will he have the bare obedience of our Soules , but of our Bodies , and all we possesse , at his dispose and Service . They , that cast their Garments in the way , were the Martyrs , that cast downe their Bodies ( the Garments of their Soules ) for Christs Triumph , to goe over : and so doe they , that lay downe their possessions , and bring downe their bodies , by Abstinence and Fasting . For , thereby , they suffer a kinde of unbloody Martyrdome . They ( then ) clothed the Asse with the Garments of their Bodies ; and , the Apostles have ( since ) clothed the Doctrine of Christs Humanitie with the words of their mouthes . Simple Wisedome , is more glorious Attire , then all the Eloquence of the Heathen Orators . For , as Sampson destroyed the mightie Philistins with the Iaw-bone of an Asse ; so hath Christ confounded the great Doctours of the Law , in Buccâ Idiotarum Apostolorum , out of the mouthes of the simple . And , though they speake simply , and seeme simple in our carnall eyes ; yet , we must heare , and obey them , comming in His Name . For , if God should speake to us , through the mouth of a very Asse indeed , it were no more to bee neglected , then it was to Balaam , who was a Prophet himselfe : Heere , if ever the proverbe were true , it was true now : Asinus portans Mysteria . They not onely cast their Garments , but Boughes in his way , and they that prepare the way of the Gospell to our hearts , by sentences out of the Scriptures and Fathers , breake Boughes , from those flourishing Palme-trees , and cast those Branches in his way . Clergy men breake Boughes , from Abrahams Obedience , Iosephs Chastity , and Moses humility , and cast them in the way : and Lay-men cast their Garments , their Goods at his feete , as they did ( at first ) to the Apostles in the Acts : learning from them , and their Succeeders , how to employ , and dispose of all that they possesse , and both together , portant Dominum in corpore suo . By cutting boughes , by casting Garments , and bearing Christs Burthen , we shall be saved ; for so was Noah , ( by cutting downe boughes , to make an Arke : ) So was Iob , by casting Garments , to cloath the poore : and , so was Daniel , by daily labour , and bearing sorrow for his people , ut Iumentum . Some , clothed the Asse ; some , leade ; some , cut boughes : some , cast branches : and some , strewed the way : Therefore , every man ought to doe something , to entertaine Christ in the flesh , since every man cannot doe every thing . They cryed Hosanna to him : which word ( of it selfe ) properly signifies nothing , but shewes an effect of a well-wishing minde ; so , when wee cannot find words to expresse our good affections to Christ , we must ( at least ) like them , Bene ominari suspiriis inenarrabilibus . Yet , Saint Hierome sayes , it signifies as much as , Salva , obsecro : for Domine salvum me fac ( in Hebrew ) is Anna Adonai Osianna . Therefore they cryed 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 , wee pray thee , thou that art King of Israel , and wee thy Subjects , which art come by the Assumption of the flesh , in the name of the Father . Blessed is now the Kingdome of our Father David , to whom hee was promised : he that comes is blessed : and he comes blessing . Hosanna the second time , in Altissimis . The first Hosanna , was to Rex Israel , filio David : ( his humanity : ) this last , is in Altissimis , to his God-head , 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 bee Pax in Coelis , and Gloria in Excelsis : that wee may ( first ) have Peace with heaven ; and ( after ) Glory , in it . Yet they understood not , what they said ; no more then Caiphas : but , they prophesied , and saved the Stones that Labour : and , when they would not still cry thus , the Stones themselves opened their mouthes , and rent 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 Patriarches , and Prophets of the Iewes ; 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 pathes straight : and the Christians that come after , follow the path , that he hath trode out for them : yet both have but one cry , Osanna , Salva obsecro : For , as two ( that doe will the same thing ) are said to be of one minde ; 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 beleeving , be divers . They carried Palmes also in their hands , a token of his victory ( for their sakes ) over Sinne , and all temptations ; Which gave the Church ( anciently ) occasion to goe in Procession with Palmes in their hands , ( on this day : ) from whence , it was called Palme-Sunday . But ( howsoever this custome is left ) thus joyfully went they then before him ; and thus honorably went He in Triumph to his Death ; to shew , that he went , to triumph over Death : And , that they that saw him goe so gloriously to his Passion , might know , that hee went , not ( as a base Malefactor ) to suffer for himselfe . And ( withall ) behold the vanity of worldly honor ! When they , that thus joyfully now , brought him into the City , within five dayes after , thrust him out , and killed him . Yet hee , admitted their Acclamations ; and why ? when they would have made him a Temporall King , he avoided them ; but , now , they acknowledge that Hee comes to Restore the Kingdome of David , he not onely suffers them , but suffers none to rebuke them . Wee need not feare then , but hee will admit , and accept of Osanna Rex , in the Humility of his Incarnation , that refused it not , when he rode to his Passion : so it bee joyned with the consideration of his God-head , in Excelsis . This noble and triumphant entrance into Ierusalem , had a Type also : It was prefigured in Davids glorious Procession long before . For , ( thus Triumphantly ) brought he the Arke of the Covenant , into the Holy Tabernacle : and thus , in Triumph , did Christ bring his Body ( the Arke of our Covenant ) into the Holy City , and there placed it on the Altar of the Crosse , to be a Propitiatorium or Mercy-Seate , 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 Iourney and entrance into Ierusalem , exalted . But Humility is of that nature , that , set it never so high in this world , it will downe againe of it selfe ; the higher it is , the lower it will stoope : And this lowly Sonne of his meeke 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 Pompe , and applause of people , ( when all the City of Ierusalem was mooved at his Magnificent entrance ) Hee himselfe gave a great example of Humility , in riding so simply on a poore Asse ; with no better a Saddle , then a Cloake , or some such slight thing , cast on him . However they triumphed round about him , Hee was humble enough , himselfe : Hee tooke small pride in it . For , while they applauded , Hee wept : there was Humility running downe his Cheekes . Indeed , it honoured the City , that hee would thus ride into it , but it humbled him : Hee was never in any great honour , in all His life , but twice : At this time : and , in the Transfiguration : There , hee talked with Moses and Elias concerning his Death ; and charged his Disciples to tell no man of his Glory : and ( heere ) he is going to his Death , indeed ; and weepes , in the middest 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 ; Hee was faine to goe backe againe to Bethany to bed : and within lesse then a weeke after , they were much worse altered towards him . Which Hee full well knew , that knew the thoughts of all men , and therefore looking on , and fore-seeing them ( a sort of false Traitors to his life ) Hee had little cause to bee proud , or joyfull at their Acclamations ; though Hee suffered them . For , will you see what followed ? Now they cry Hosanna , to the Sonne of David : then they cry , Take him away , take him away : Crucifie him , Crucifie him . Now they cry King of Israel : then , they cry , wee have no King , but Caesar. Now , they cut downe Boughes , to strew the way for him , to ride on : then , they cut downe a Tree to make a Crosse , to hang him on : Now , they cast their Garments before him : then , they cast Lots for his Garments : Now , they cry , Blessed is Hee , that comes in the Name of the Lord ; but then ; Cursed is he , that hangs on the Crosse. Wee see what became of this Exaltation : and how it ended . If hee were ever truely exalted indeed , it was his Humility that exalted him : nay , hee onely tooke Humility for his Exaltation . For , when hee meant one of his greatest humiliations ( even that , on the Crosse ) he sayes of it , when the Sonne of man shall be exalted , &c. No Exaltation would he admit in this life , unmingled with Humility . For which cause the Apostle sayes : that ( after death ) God hath exalted : nay , superexaltavit , hath highly exalted him . It may well bee His Song , as it was his Mothers , ( Hee hath exalted the humble and meeke . ) But , this is not the Day of that Catastrophe , and finall exaltation : that was an unmingled one , and is an argument fit for an Easter day : Wee are now Meditating of the beginning , not onely of his life in lowlinesse ; but of his Passion , in Teares , even this Day of his seeming Glory ; and therefore our object is principally his Humility : his emptying himselfe , even to the bottome , and becomming of no Account . His Humility , in comming in the flesh , for us : His Humility , in going to his Death for us : of both which , we keepe the remembrance this Day . From both which , if wee can but learne one short rule ( of St. Bernard ) it will be Vse enough . That since the lower hee made himselfe in Humility , the greater hee shewed himselfe in Charity , wee may all say from the bottome of our Soules , Quanto pro Me vilior , Tanto Mihi Charior ! Marke ( ô Man ) that art but Earth : See thy God humbled , and be not proud : And , since hee is joyned to thee , bee not ungratefull to him : So shalt thou ( in the end ) bee exalted to him , that for his Humility was exalted to the right Hand of God. So shalt thou , by thy Humility find Wisedome , ( even the Wisedome of the Father ; ) Him , whom the whole Humility of this Gospel directs to : Thou shalt remaine with Him ; and He , with Thee : For , Vbi Humilitas ibi & Sapientia : Amen . So bee it , Lord Iesu. Fiat mihi secundum Verbum tuum . Amen . IN AVRORA ANNVNCIATIONIS . VISIO Meditantis , Angeli Annunciantis . WHat 's this , that from Heaven's high top Fals downe , like a shining drop ? And , as through the Stars it passes , Makes them blaze with light , like Glasses ? Still , it selfe , it hither throwes , And downe sliding , greater growes . 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 brake Followes him a heavenly Strake , Darting Light through all his path , Till on Earth hee lighted hath . Hearke , He speaks ! All Creatures , peace ; Stay , you Orbs : your Musicke cease : Whist , rude Winde , let moystie Calme All thy whistling wings embalme , Lest rough Neptune underneathe Frowne , or chafe , to heare you breathe . And thou ( vast Sea ) cease to chide Th'un-numberd Beach , whereon you slide , Cause the great Almighties hands Chaines thee up in such weake 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 Ioy may sing . For , foure thousand yeeres , your King Said to Adam , your first-Lord He to Earth would send his Word . Now behold bright Gabriel ( Star-like ) flies this Newes to tell : Nazareth first sees his Raies , Where he lowly louts , and saies : Haile ( chast Mary ) , full of Grace ; God is with thee , in this place ; Blest art thou , above all other ( Blessed Virgin ; Blessed Mother ! ) Feare not Mary , ( holy Maid ! ) Gods high Love , on Thee , is laid . Thou , a Sonne , shalt breed , and bring ; Call him Iesus : For a King He shall be ; and Sonne to God , Ruling Nations with his Rod. He to Iacob shall be Frend , And his raigne shall never end . Hearke ! how Mary'gins at that Her divine Magnificat . Cease all Creatures , peace , all Things : Listen , while the Virgin sings . Stint your ever-humming noyce , While by her Transcending voyce . Angels caper up to Skie , And bright Gabriel backe doth flie ▪ Silence be in Heaven , and Earth , Till this blessed-ONE have birth . But , when Times full Time is come , That to Vs is borne this Sonne , Then shall all their glorious Traine , Powre themselves to Earth againe . Then Sing All ; advance your Throats , And stretch loud , your sweetest Notes . For thousands of sweet heavenly Souldiers 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 alwaies acceptable in thy sight , ô God , my Saviour , and Redeemer . Luke 2. vers . 15 , 16. 15. Et factum est , ut discesserunt ab cis Angeli , in Coelum ; Pastores loquebantur ad invicem . Transeamus usque Bethlehem , & Videamus Hoc verbum quod factum est , quod Dominus ostendit Nobis . 15. And it came to passe when the Angel were gone away from them into Heaven , that the Shepheards 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 shewed unto us . 16. Et venerunt festinantes ; & Invenerunt Mariam & Ioseph ; & Infantem positum in Praesepio . 16. So they came , with speed and found both Mary and Ioseph : and the Babe , laid in a Cratch . HERE we finde immediatly following ( our second Lesson , for this Morning Service ) certaine Men earely 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 ) containes two generall parts . The seeking ; and finding , of our New-borne Saviour . Certaine Men seeking God , whom , ( at last ) they finde both God , and Man. Venerunt , & Invenerunt , are the Heads put together , and make up a modell of this Text. Which , if you please to take a-sunder , and see in pieces you shall finde , 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 shewed them , vvhat they sought . In Invenerunt , ( the Finding : ) will be these other five parts . 1. Quem . Who it vvas , they found . 2. Quo tempore . At vvhat time , they found him . 3. Quo loco . In vvhat place , they found him . 4. Quibuscum . In vvhat company , they found him . 5. Quo statu . In vvhat case , they found him . TEN , in all . To which , we will adde , the Doctrine , and Vse ( as the use is ) to make up twelve : That there may be as many parts waiting on the Text , as there are Dayes waiting on the Feast . The Doctrine ( from Venerunt ; ) will be Vade , & fac similiter . The Vse , or Income , ( from Invenerunt ; ) will be Invenietis , you shall finde Christ himselfe , who is , in Life , and Death , Lucrum , Vse , Gaine ; and good advantage . Both which ( Doctrine , and Vse ) he hath himselfe contracted in one Sentence ; Quaerite & invenietis . His blessed Example in this I will follow , and , Contracting all I have gathered on these Parts , proceed ( as short , and briefely ) as I can , that I may the better hereafter remember , and apply to my owne Soule , what I have written . First then : In Venerunt , ( in the Seeking ) vvee observe . 1. Qui ? VVHo were they that sought ? Pastors , Shepheards , sayes the Text ; Poore simple men ; that ( at the eighth verse ) were sitting up this cold night , in the open Field , to looke to their Flocke : 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 knowne unto them . These sought . And , good reason had they , so to doe . 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 Hee is heere , hard-by ; in the City of David , within lesse then a * Mile : who would not goe , ( nay , runne ) thither ? It is no mervaile if they sought . But , the mervaile will be , why such Messengers ( as Angels ) would tell , and ( first of all ) tell so high a Mystery to such simple fellowes ? One would thinke , 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 Sonnes of the most high . And , Angels , with Kings , have some likenesse : My Lord is as an Angell of God ; said Mephibosheth to King David . But , Angelus ad Pastores ? quàm malè conveniunt ? This raised the question in Aquinas , Vtrum sint convenienter electi , &c. Whether there was a fit choice of the Persons , to whom Christs Birth was manifested ? Which needs no answer , when we see ( by the Text ) that God thought it fit . Yet , the conveniency will sinke the better into us ( since Man , is Animal rationale ) if wee conceive some Reasons for it . First then , though they were but simple Shepheards ; yet , they were Iewes : and , to them , Christ doth properly belong . Hee , is their Promise : due to them , by Oath : their Flesh and Blood : their Kinsman , according to the Flesh. To them ( then ) first , it is fit he be revealed . And , to the poorest of them of his owne Family , rather then to the greatest stranger of the Gentiles : Secondly , because they were poore : to the poorest of his owne family , rather then to the Richest ; For , to such he ( principally ) came : For the sake of the Poore , and needy , arise will I , saith the Lord. Thirdly , because they were simple men , uncompounded with the world ; living after the ancient fashion of the Patriarches : using the old profession of their Father Iacob , and dwelling in the same place ; ( for , this , was Magdall Eder , where he kept Sheepe , and held by some to bee the same Tower of the Flocke , that is prophesied by Micha to be the first Receiver of the Newes of this Birth . And thou Tower of the Flocke , the strong hold of the Daughter of Sion , unto thee shall it come , even the first Dominion , &c ) . These men ( we see ) had not travelled farre in the World , nor medled much with it . For , they dwelt in the same place , and used the same profession their Fathers did , many hundreds of yeeres 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 then to the proudest new-fangled Pharise : for , Cum simplicibus sermo ejus . Fourthly , because they were Vigilantes : Not stretched on their Beds of Ivory : but watching abroad with their Flocke . They were diligent in their poore vocation , and watching . And though ( perchance ) they looked for no such matter , at this instant ; Yet , no doubt ( in generall ) they did ( like Simeon ) alwayes waite for the Consolation of Israel : Therefore as they watched , it was revealed unto them . For , Qui mane Vigilaverit , inveniet Me. Fifthly ; Quia Pastores . To these Shepheards , because they were Shepheards . For , to whom could the Angels tell the new Eaning of a Lambe , so properly as to Shepheards ? St. Iohns Lambe ; that takes away the Sinnes of the World ? Esay's Lambe ; that they might offer , to the Ruler of all the World , for a Present ? Or , to whom could the Birth of a Shepheard , come more fitly then to Shepheards ? For , Hee was the chiefe Shepheard ; the good Shepheard , that gave his Life for his Sheepe . Sixthly , for Mystery : For , as Hee ( after ) made the first Preachers of his Death , and Resurrection to bee Shepheards : so ( heere ) Hee makes Shepheards the first Preachers of his Birth . Heere Hee makes Shepheards , his Preachers : there , Hee makes his Preachers , Shepheards : Lastly , It is well these were but Shepheards . 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 Clerkes , that could make a large Tale ( and too large perhaps ) of what they had seene : but Simplices ; qui fucare audita nescirent , that could not make a Tale of themselves ; not glosse 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 bee the rather beleeved : 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 doe it , when the Angels were departed from them : when they had given the hint , and were gone into heaven againe . It is like , that as long as the Angels would have preached such heavenly newes , and sung such sweet Anthemes , that they could have beene content , to have stood still gazing there : but , that was not their Errand , to delight their Eyes , or Eares : but to send them to Christ. Therefore , as the Angel knew when , discreetely to end his Sermon , in fit time ; so the rest sung but a short Psalme after it , that the Shepheards might be gone , to seeke their Saviour : which is , plus agendo , quàm audiendo : what ere we thinke ( now a dayes ) . It is not sitting all day at a long Sermon , that is the onely way ( though indeed it bee in the Way ) : nor , being at an Exercise : but , by Exercising ; that wee come to Christ. When the Shepheards heard the Angel ; Christ , sought them : but , when they went from thence , they sought Him. That , was their part . Wee learne heere , when it is time to seeke him . When the Angell is departed . When the Preacher is gone out of the Pulpit , immediately after the Sermon is done : then , to goe about it , presently . For , to that end they preach : and as soone , as wee have heard , wee must practise : wee must not deferre , but ( as these Shepheards did ) festinantes , making all the haste wee can ; while it is hot in us : And , it is necessary so to doe : For , since we cannot doe it of our selves , it is good to catch the first occasion , or touch , lest it come no more . For , if it doe not , we can come no more by it , of our selves : it growes not in our Garden . Take heed : the Shepheards were but once called : they had but this one Apparition , and they went. Therefore now is the time ; as soone as we heare of a Saviour : wee must seeke him : Not , stand ( all day ) hearing ; but , goe about it . So , did they : The Text affirmes it : Factum est ut discesserunt , &c. As soone as the Angels went , ( factum est , ) It came to passe ; They went too . This , learne wee of the Shepheards , to keepe time : But if wee marke ; here is , not onely drinke , for us ; but water , for our Cammels : Our Servants may learne heere . For , the Angels went backe into Heaven , as soone as they had done their errand : and , so should they . A Messenger that is sent , should know the way home againe , and not stand loytring by the way . Those Angels , that came from heaven , and never returned backe , became Devils : and , the Bird that Noah sent forth , and came no more into the Arke , was no better then a Raven . But , if wee would have our Servants learne of the Angels , let us learne of the Shepheards . For , if wee ( like them ) doe the will of our Master , readily , when wee have our Hint from our Pastors , they shall be as Angels to us ; and wee shall be , as Angels to our Family : teaching them , by our example to obey us , as readily . So , as the Shepheards were Schollers , to the Angels ; and Angels , to us ; wee , may be Schollers , to them ; and Angels , to our Servants . 3. Quo modo . THE manner of their Seeking was two-fold . First , Loquebantur ad invicem , ( Which is more , then Dixêrunt ) : They Considered , and conferred about it ; and ( after ) Venerunt , they went about it . These doe well together : but , never well , asunder . For , hee , that considers , and doth not ; and hee 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 onely ; but , it was by Conference ; Loquebantur , they spake too . Their hearts were too full , to hold ; they begin to talke 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 Conferre they did : and , the substance of their conference was an Exhortation ; [ Transeamus : ] Let us goe : We may ( heere ) make them againe our Example . Let us Conferre , for there is no time lost , by such Conference . Such a Conference ( in it selfe ) is a part of the Iourney . The Soule ( by it ) hath so long out-stripped the Body , as the Bodie hath stood still , to conferre . For , when the Soule is once kindled by mutuall Incitements , it flies with Wings of fire , and drawes the Bodie after it . Their Proceeding ( and so , their Example ) is every-way Christian. For , being Brethren of one Company , ( and their Calling , generall , ) they divide not : they say not , to one another , Transite ; but ad invicem : the Exhorter , exhorts himselfe too : [ Transeamus ] Let us goe . Had it bin in some Societie , perhaps some one of them might ( out of a private spirit ) have sought a way to heaven by himselfe : and having ( without warning ) stolen out of the Company to finde it , thought it Charitie enough , to send a message or a Letter to the rest , to follow a far-off . But these , being joyned by Profession , and Calling , keepe together ; speake together : and ( friendly ) exhort one another , [ ad invicem ] mouth to mouth ; ( as they are , so ) to goe together , and will not breake companie , lest they also breake the bond of Charitie . They did so ; We ought to doe so : and so , we doe . As a You have heeretofore exhorted Me ( with a Consideremus : ) so my turne fals 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 this Company . For my part , ( since I am now to speake ) I thinke the best way to Christ , is , ( with the Shepheards , ) to keepe together ; and goe together . Transeamus , by a Transition ; from , what wee are , to what we should be , and wee shall avoide scandall . Let us translate , or transplant our selves , from keeping Sheepe in Magdall Eder , to finde the Lambe in Bethlehem . To inlarge this to understanding Soules ( when I have given you a touch , ) it is but to prescribe a way to the Spirit ; who leades not every man in the same identicall path . Yet , wee know ( in generall ) that men may keepe together in a company , till they come to their journeys end : though each of them picke their way , as they travaile . I will therefore conclude this point , with that of St. Paul , ( both for Order , and Vnity ) Since wee are , by order , of one calling : and , by love , and affection ; one c Society : In that whereunto wee are come , let us proceede by one Rule , that we may minde one thing . This , for the first . [ They sought ] : by exhortation ; by enflaming each other mutually . And surely many stickes together , burne more vehemently , then a single Billet . Wee may see it , in their prosecution . For secondly , when they had stird up one an other , they went a maine [ Venerunt : ] and that , festinantes : they came with speede . Some may thinke , because that Country was full of Ravenous Beastes , ( as we find , Iudg. 14. 5. 1 Sam. 17. 34. 2 Kings 2. 24. ) that therefore they made such haste , and went apace , in care to their Flocke ; that they might returne speedily to looke to their charge . If they did , they were the honester men . For , a man may goe 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 then an Infidell , in St. Pauls opinion . And , it was well they returned to their former calling . For had they beene like many of the Monks and Friers of our time , when they had once beene called to Christ , they would never after have beene good for any thing . But this was not it : for , they knew , Hee that called them from their Flockes , was able to looke to them , in their absence . For ( without him ) Frustra vigilat , qui custodit ; the Watchman , Watches in vaine . Neither was it the frosty , or cold weather , ( this Christmas morning ) that made them mende their pace to catch a heate ; it was indeed a Holy fire within them , that made them flye , like fire . And , if we can ( like them ) by laying our Incitements closetogether , kindle a sparke of this amongst us , the flame will soone breake out : wee shall goe , and ( that ) festinantes , with speede : wee shall keepe both their Time , and manner of seeking . But , why did they make such haste ? 4. Quare ? VVHy did they seeke ? they tell us plainely , Vt videamus : that they might see him , with their eyes , whom they had heard of , with their eares . Our sight , is a very delectable sence ; and ( of the rest ) the most undeceiveable . Therefore , though love ( sometimes ) enter at our Eares , yet wee are not satisfied , till wee 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 naturall . 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 looke 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 , ( sayes he , ) shew me thy glories . David , often in the eighty Psalme , Lift up thy Countenance . And Abraham rejoyced to see , ( though , but through a perspective , in contemplation onely ) . But , doe men naturally desire to perish ? Wee know , no man can see God , and live . It is true : not , as hee is God ; but , if hee will become Man , wee may respicere in faciem Christiejus ; Looke upon the face of his anointed , and live ; yea , live , for ever . Therefore he said , at first : Faciamus hominem , ad Imaginem nostram : in such a forme , as God himselfe shall come in . This , is all the Image , that God allowes of himselfe : and , in this Image , hee came visibly to bee seene ; that mans rectified desire might be satisfied . For , as he made the Blind man , see , ( by applying Clay to his Eyes ) : So , Hee hath made us , see what wee 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 de nobis ut videretur à nobis , ( sayes Chrysologus ) : This , wee may looke 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 hee saw him ( though but as these Shepheards did ) a poore weake Child in accompt , Hee had enough heere : Lord ( sayes he ) let me now depart in peace , for mine eyes have seene : now shut them up , for ever : I will goe willingly , and never looke more . This confirmes , that as to bee put from Gods presence , is the worst of Torments : so visio beatisica , to see God , face to face , is the Summum Bonum , that mans nature can bee onely satisfied with . For , if this were by Moses , Abraham , David , and these Shepheards so desired ; and if Simeon ( therewith ) were so satisfied , when hee could but view his humane Body , where hee could not see the God-head , neither . ( For , as St. Paul sayes , Wee see heere darkely , in part , as through a Glasse : ) what shall their joy be , when their desires shall be fulfilled ? when they shall see him glorified ? and shall know , as they are knowne ; that is , perfectly ? This vision , ( since by it , wee shall enjoy God , and ( in him ) all that good is ) is certainely the finall desire of man ; and , that , which can onely satisfie him : which they that faithfully behold Christ in the flesh , did heere , in some measure , taste ; and doe now most perfectly for ever enjoy . This was their desire [ ut videamus ] : Let it bee Ours , and then , wee shall know . 5. Quo Duce ? BY what Guide , they did , ( and we shall ) obtaine 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 Starre , to the Magi ; nor , this Angel , to these Shepheards , that are any other then Instruments . If a Master knocke with a Hammer for his Servant , it is not the Hammer , but the Master that cals . And , though wee cannot choose but allow due respect to the Meanes of our Calling ; wee must take heede , wee over-doe it not . Keepe our selves from this ; and those , that call us , will ; if they bee right Angels . For , the Angel that taught St. Iohn , would not endure the honour , which he offered him ; but forbad it , though hee offered it twice , and set it right both times ; saying ; Worship God. Hee is ( indeed ) the true Guide , and the onely one , if you would goe on the errand the Shepheards went. For , Christ sayes himselfe : No man can come to Mee , unlesse the Father draw him . Let us not then deceive our selves , to thinke it is the excellency of this mans eloquence ; or , that mans , zeale ; or , the other Angels , holy shew ; or heavenly voyce ; neither the Tongues of men or Angels , doe it : For it is , Pater , qui trahit . And this , these simple men ( Shepheards , as they were ) knew well enough : they speake not a Word , of the Angels : but , [ Quod Dominus ostendit nobis ] they lay all the thankes on the prime Cause : Quaerunt Christum Dominum , Domino Duce : They seeke Christ , the Lord ; the Lord , being their Guide . For , though they now sought him ; yet , Hee 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 himselfe . And thus much for Venerunt : the first generall part , their seeking . II. Invenerunt . AFter the seeking , comes the finding : and that immediately ( without interruption ) Venerunt festinantes , & Invenerunt . There is nothing betweene , but an , Et , to couple them : neither ( indeed ) should there be : For , we must doe nothing else , till wee finde . Be not weary For , God will bee found of them that seeke him : Thou Lord never failest them , that seeke thee : sayes David . And they are ( heere ) come to it , [ Invenerunt ] . 6. Quem ? BVt whom , did they finde ? God ? Alas , ( St. Luke sayes heere ) it was a Child ; [ Infantem ; quasi non fantem ] : a Babe , that could not speake a word to them , or helpe it selfe ; whose poore Parents had not a Cradle , to lay him in ; nor , a Mantle , to wrap him in . Was it for this the Angels sang so lowd , in the night ? and they , came running so fast , before day , this cold morning ? Certainely a sight , not worth the seeing , if there were no more in it . But , if you would know ( indeed ) whom they found ; marke , whom they sought . They came to see , What ? ( wee translate ) the Thing , that is come to passe : 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 ( heere ) . And had they not knowne , as much ( in effect ) from the Angel , it had been but a poore , and unlikely signe , to find a God by , when he told them , they should find him in a Manger ; wrapt , and swadled ( like a Child ) in a few clouts . Their Faith is to be commended , that they did beleeve it : and , it is to be imitated too ; For , if the Angel ( or Minister ) should tell us Christ is wrapt in Rags : that there is , Verbum , in Sacramento ; that , wee may receive him , in such simple things , as Bread and Wine ; we must beleeve it : and , we doe ; though it be as unlike to humaine reason , as it was , for them , to find God , in a Manger . But , of the Place , ( heereafter ) ; now , of the Person . Hee is ( heere ) called Verbum . The Word , heere ; when Hee 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 , then a bare word . For it is a Word , that is a Dead ; [ Verbum , quod factum est ] . Gods Word , and Deede , are all one : All his facta , are per verbum . And now , the Word is factum , ( a Deede ) . If you have once Verbum , ( the Word of Promise ) you may bee sure of factum ; the Deede of Performance : and there it is , this Day . The invisible Word is made visible [ Quod Dominus ostendit nobis ] which Hee hath now set before our eyes . And certainely ( that I may make bold with the Word , since I find it in the Text , though the Shepheards spake it not , in this sence directly ) this name [ Verbum ] is most excellently given to our Saviour . For , it expresses his Nature in one , more then in many others . Therefore Saint Iohn ( when hee names the Persons in the Trinity ) chooses rather to call him Verbum , then Filius : ( the Father , the Word , and the Holy Ghost , sayes hee ) . For [ Verbum ] is a phrase more communicable , then Filius . Filius hath onely reference to Patrem that begot him ; but Verbum may referre to him , that conceives it : to him that speakes it , to that which is spoken by it ; to the voyce , that it is clad in : and to the effects , it raises in him , that heares it . So Christ as hee is [ Verbum ] , not onely referres to his Father , that begat him , and from whom hee comes forth ; but to all the Creatures , that were made by him ; to the flesh , that hee tooke , to clothe him : and to the Doctrine , he brought , and taught ; and which lives ( yet ) in the hearts of all them that obediently doe heare it . Hee it is , that is Hoc Verbum : and any other ( Prophet or Preacher ) ; ( were it Iohn Baptist himselfe ; the greatest of the Sonnes of Women ) , Hee is , but Vox . Verbum is interior mentis conceptus : and Vox , is but Signum Intentionis . Iohn , was but a Signe , a Voyce ; not worthy to untye the Shooe-latchet of this Word . Christ , is interior conceptus ; the inner conception , in the bosome 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 lesse the Word , in the wombe of the Virgin , or ( heere ) in the Cradle of the Manger , or ( after ) on the Altar of the Crosse , then Hee was in principio , in the bosome of his Father . For , as the Intention departs not from the mind , when the Word is uttered ; so Christ , proceeding from the Father ( by eternall Generation , ) and ( after , heere ) by Birth and Incarnation , remaines still in him , and with him in essence : as , the Intention ( which is conceived and borne in the minde ) remaines still , with it , and in it , though the Word be spoken . He is therefore ( rightly ) called Verbum , both by his comming from , and yet remaining still in the Father . Hee is Verbum ; and ( this Day ) this befals him ; hee is Factum , Made ; that is ( as Saint Iohn expounds ) Caro factum ; made Flesh ; such , as they might now looke on , and live ; nay , not onely see with their eyes , but touch , with their hands : He is sensible , to the touch ; and sensible of the touch too . Hee may ( now ) bee so touched , that hee may dye of it ; even for them , that doe it . ( But , this is not a Day for that ) . We consider him now , as hee is new made . Two makings hee had : and they are both in Galath . 4. 5. Factus ex Muliere , and factus sub Lege : ( For his Making under the Law , wee will referre it to the * Day ) . This , is his first Making . This day , hee was made of a Woman ; and ( thereby ) made a kin to us ; for wee were all made of a Woman too : heere , is Vnity of Nature with us , and the beginning of all our comfort : for , now , Hee will not be ashamed to call us Brethren . Heb. 2. 11. This day , the Word it selfe is made ; by whom , all things were made . That , which was in the beginning , with God , hath now a beginning , with Man ; and begins to be Man. The Word ( and that Word , was God ) was made flesh , and dwelt among us . Iohn 1. 14. There had never beene Redemption of humane kind , if the Word had not vouchsafed to become humane ; sayes Saint Augustine . And , if he be humane , that takes a Man into his House , how humane is Hee , that takes Man into himselfe ? sayes Hee . Hee is now united to our Flesh : to this end , that we might participate of Him , as Hee is Verbum ; as Hee , doth participate of us , as wee are Caro : And ( now ) Hee is both Verbum , and Caro ; he communicates both unto us : For , no other way , have wee ( here ) to participate of him , but by his Word , and Sacraments : and , in both these , hee is the same to us . For , as Verbum praedicatum , in the Pulpit , being but one Sermon , uttered by the voyce of one man at one time , in one place , if there bee ten thousand hearers , is to every one of them an entire Sermon , and every man hath it wholy to himselfe ; 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 wholy to himselfe ; yet , is Hee 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 Corde , and you have them both . For , Crede , & Manducasti . This is He , they sought for . Quem vidistis Pastores ? What went you out to see ? a man , in soft clothing ? This , was no Princes Pallace . They saw Verbum ( God , ) Caro factum , ( borne of a poore woman , and laid in the Straw . ) They saw him , as he was Factum ( the Sonne of Man ) : but they adored him , as Hee was Verbum the Sonne of God. And , so much for Quem Viderunt . Now. 7. Quo Tempore . AT what Time. When was this , that they found him ? Of all dayes in the yeare , Christmas-day : the day of his Birth . And we collect it , thus : The Angel , in the night , sayes : Hodie natus est : and , they came ( here ) festinantés : ( having notamile to goe ) ; therefore making such haste , they must needs come on his Birth-day . ( By the way , ( it is good to seeke Christ on his Birth-day : for , hee is ( some time ) borne in us , and we feele it not : Let us ( therefore ) pray , that we may find him . Now , concerning the Chronologicall designement of this Time , there are many Computations : but , if the old Tradition bee true , ( that the World should last but sixe thousand yeeres , 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. Hammer from him ) neerest ; who doe accompt it , in the three thousand nine hundred and seventith yeere of the World. Christ said , the Law and Prophets ended in Iohn . And , Iohn , ended , when Christ began : which was , about the thiritith yeere of both their ages . That ●…hirty , added to three thousand nine hundred and seventy , makes the world ( at that time ) foure thousand yeeres old : and then , his Birth ( indeed ) must bee in the yeere three thousand nine hundred and seventy . More certainely , and more materially ( to leave incertaine Traditions ) it is collected , Hee was borne in quadragesimo secundo of Augustus . In which , wee observe the conveniency and fitnesse of the time . For God , that is a God of Order , doth what he doth orderly . Other men , ( as Aquinas sayes ) 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 owne Time , in which hee would be borne . Therefore , there is somewhat observable in it . First , then , bringing Peace to our soules ; and being Prince of Peace , he came now , when the World was at peace , under a peaceable Prince : that it might bee true which Isaiah said , Non levabit gladium Gens contra Gentem . All Nations were at quiet : So that , the Temple of Ianus was shut in Rome : which never hapned ( there ) but once before . Secondly , Hee came now , when all the world was under one Prince : that it might be also under one Pastor . Thirdly , when this Prince taxed all the world , ( temporally : ) hee came , that hee might set it free ( spiritually ) . Fourthly , since Hee was to become subject for us , Hee came ( now ) when the Taxe was in levying , and all the Subjects names were in taking : that , as soone as hee was borne , Censui Caesaris ascriberctur : Hee might bee enrolled , atque ob nostri liberationem , ●…pse servitio subderetur : hee might bee registred in the Booke of Bondage for us : that wee might bee written in the Booke of Life by him . For the time of the yeere , it was ; First , in winter , ( the coldest Quarter of the yeere ) : that , as soone as ever he was borne , Hee might become ( as Esay sayes ) Vir dolorum , A man of Sorrowes , and feele ( first ) even the affliction of the very Ayre , for us : so that here , ere any draw blood of him , hee 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 mens bosomes . Secondly , he was borne in the Night , to shew that the dignity and glory of his God-head was shaddowed , and darkened with the Night , and vaile of our flesh . Thirdly , in the middest , and darkest of the night : to shew , hee came to them that sat in darkenesse , and in the shaddow of death . Fourthly , this night was shortly after the Winter Solstice ; when Night growes shorter , and Day longer ; to shew , that ( now ) Shadowes were shortning ; darke Ignorance diminishing ; and the glorious Light of Gods knowledge increasing . The Day-spring from on High , the Sunne of Righteousnesse was now risen , which should every day climbe higher , and shine brighter . For , Oportet illum crescere , ( said St. Iohn Baptist of him ) he must increase , but I must decrease . Wee see , what may be said , for the Time of his Birth . Wee proceed 8. Quo Loco . FRom the Time , to the Place . And that , was Bethlehem . Transeamus usque Bethlehem ( say the Shepheards ) for there hee was to bee found . And , the Pharisees could tell Herod , that . For , they knew , that hee must bee borne there , by prophecy . Mich. 6. 2. And , thou Bethlehem , &c. Out of thee shall he come , &c. But , why would hee bee borne there ? Why : if for nothing else , yet to fulfill the prophecy . For , hee came , that all things might bee fulfilled . Yet , very unlikely it was ( a few dayes before his Birth ) that Hee should bee borne there . For , Ioseph , and Mary ( his Mother ) did dwell at Nazareth ; which was the breadth of foure Tribes ( at least ) from Bethlehem . But , ( to see , how every thing will worke to Gods purpose , though it be not so intended by the Doers ! ) Augustus made a Taxe : His purpose was onely to get money : but Gods purpose was ( thereby ) to bring Mary to Bethlehem . Hee , to fill full his Coffers : God , to fulfill the Prophecies ; else , it is very like , Shee had not beene here , now . For , it was Winter , a long way , from her dwelling ; and ill travelling , for a Woman ; so neere , Her time . We see , Shee keepes her old obedience still ; and we may learne it of her . At Christs conception , shee offred her obedience to God , fiat mihi , &c. At his Birth , She offers her obedience to his Magistrate . For , Shee obeys the Precept , and goes to Bethlem , to the Taxe ; though her owne case , and the unseasonablenesse of the time , might well have excused her . And ( by the way ) this prooves well , that Mary was of the House and Seede of David . For else , shee needed not to come to the City of David , to bee taxed ; but might have kept her still ( at home ) in Nazareth ; and sent her Husband . And this , is a second reason , that Christ would bee borne heere : because it was the City of David ; the Seate of his Ancestors , For , from before Booz ( downe to Ishai , and long after ) they were all in that Line of the House of Bethlehem . Heere , was Booz ( the Iew ; ) and Ruth , ( the Gentile ) [ both , his Progenitors ] married together , and ( heere ) was God and our Flesh marryed . Heere , was Hee borne that married Iew , and Gentile , and made them one Flocke . Heere , David ( the Father ) was anointed to bee King ; and ( heere ) Christ ( the Sonne ) was borne to be our King. Yet David transplanted the Seate of the Kingly and Priestly Office , from hence , to Ierusalem : and Christ also ( chiefely ) exercised his Kingly , and Priestly Office at Ierusalem . Therefore he chose Bethlehem ( the Nurcery of Kings ) to be borne in , and Ierusalem ( the Seate of Priests and Kings ) to suffer in . This City , ( Bethlehem ) was his owne , by Inheritance , from David . Hee came unto his owne , and his Owne received him not . It is true , that though Hee were borne ( heere ) Hee was conceived at Nazareth : there was his abiding ; thither , he went backe to dwell ; and there he had his Name , ( Nazarenus ) : Hee had nothing from hence , but his Birth . Therefore , as he came a Stranger , hither ; so , they used him . For , hee could get no Roome amongst them ; no , not in the common Inne ; where every man may have roome : Hee was thrust into the Stable . Let us learne , that though wee bee Mundani ( borne in this World ) and it bee the Country of our Ancestors , yet to bee content to bee Strangers heere ; Pilgrimes , and Sojourners : and to take the the Contempt of our Country-men patiently ( as Hee did , in his owne City ) till we returne . For though wee are borne heere ; wee were conceived in Heaven ( by Election in Christ ) . Thence , wee are named ; there , is our Conversation ; and thither , we must goe backe againe , with him to dwell . Now , this City was in the Region of Ephrata ; therefore called ( by Micha ) Bethlem Ephrata , the least of the Cities of Iuda . Whereby we see , his Glory , and Kingdome was not of this World : Hee was not borne in Ierusalem ( the greatest ) ; but , in Bethlem Ephrata ( the least of Iuda ) : yet , did hee make it great by his Birth ; who , being great himselfe , became little there , for our sakes . If you will ( now with David ) seeke a place for the Temple of God , you may heare of it ( heere ) at Ephrata , and find it in the Wood , ( this wooddy Region ) . For , so it was : And ( heere ) David found the Arke , Psal. 132. 6. and ( heere ) may you finde Christ ( the Arke of our Peace ; the Temple of our God , in which it pleased the God-head to dwell bodily ) . For , Ephrata signifies frugifera . It was plenteous of Wine ( saith Adricho . Delphius : ) that is , the Region . And Bethlem ( the City ) signifies the House of Bread. There , Hee is to bee found : To find the Word made flesh , in the House of Bread , in the Region of Wine , is to finde Christ in the Sacrament : which wee can doe now , as well with the eyes of our Faith , as the Shepheards could doe then , with their bodily eyes . Nazareth , where Hee was conceived , signifies a Flower : Bethlem Ephrata ( where hee was borne ) Bread , and Wine : at Ierusalem ( where he was slaine ) the offring place : the Temple stood , on Mount Moria , and that was the Threshing Flore of Araunah : So , he flowred , in Nazareth ; became fruit , in Bethlem Ephrata ; and was threshed , at Ierusalem ; where hee was ( also ) grownd , by his Passion ; and made the Bread of Life , for our Soules . And hee is yet , to this day ( mystically ) borne , in Bethlehem , and offred , at Ierusalem ; as often as , by planting in us the Flower of the Word , wee become the House of eternall Bread , and offer his obedience to the Father in his holy Church , for the propitiation of our Sinnes . This , was the Place . 9. Quibuscum . THe Company , were not great , they found him in . None , but Mary , and Ioseph , that wee can finde in the Text. Some , will bring in , an Oxe , and an Asse ( heere ) kneeling ; but I know not on what ground : and therefore stand not on it . Mary , and Ioseph , were good Company , though but a few ; though but poore . For , Hee was his Foster-father ; and Shee , his naturall Mother ; two , of his best friends on earth . They , loved him best ; were carefull of him ; and ( to their poore hability ) had wrapt him warme , and laid him soft . They , were all the Company hee had . Let not the Poore be disheartned : for heere ( wee see ) the Parents of our Lord Iesus had not a Servant , ( Man , nor Maide ) to attend on them ; They waited one upon another : and both upon him . Shee was a poore Lady ( heere ) , shee had never a waiting Woman : Shee was ( now ) as shee would bee , in the height of that , she most gloried in , her Humility [ Ecce Ancilla Domini ] . Behold ( heere ) the Hand-maid of the Lord , indeed ; Shee was both wet-Nurse , and dry-Nurse , herselfe . And yet , this ( his hand-maid ) was his Mother : The poverty of these ( it seemes ) in Saint Chrysostomes time , gave scandall to the Gentiles , for the Birth of Christ. But ( sayes hee ) was not David , filius Agricolae , the Sonne of a Husbandman ? and yet , the Roote to a Royall Progeny of Kings ? Cur ergo Christum , propter Parentum Ignobilitatem , contemnunt ? Why doe they ( then ) despise Christ , for the meanenesse of his Parents ? sayes hee , on the second of Matthew . Let not the lownesse of his conception , or the meanenesse of his Birth trouble thee . For , the Virginity of his Mother takes away all shame of the poorenesse of his Birth . Hee had Nobilitatem Parentis , ex Divinitate ; & Nobilitatem Nascentis , ex Virgine ; He was ennobled by his Father ; ( for Hee was God ) . And , by his Mother too ; for Shee was a Virgin ( sayes Saint Augustine , super Iohannem ) . Wee see his Company : his Father , and Mother ; Ioseph and Mary : a Virgin , and a Iust man. With the Pure , and Iust he loves to be : with such , hee will be found . Hee , that hath a pure heart , to God , and a just hand , to Man ; shall have his company : such , as are so , doe the will of God : and they , that doe so , are his Parent , and Kindred , and fit company for him to be in , as soone as hee is borne . For , they onely are fit , to keepe Innocency company . Mystically , Ioseph , ( a Man ) signifies , Action ; and Mary , ( a Woman ) signifies , Contemplation : with both these , He will keepe company . If our Action be ( like Ioseph ) Iust ; and , our Contemplation ( like Mary ) , Virgin and pure . And those whose Contemplation , and Action are so , be ( most commonly ) like Ioseph and Mary , none of the Richest ; nor , of the greatest accompt , in this world . But , Christ hath ennobled their poverty ; in that hee will beare them company . If therefore yee come to Bethlehem , to seeke Christ , goe not to the Palace , nor the houses of most magnificence , there is no roome in the Innes , for him , neither . But , if there be any Poore in the Towne , you shall find him there . Let your Charity find out them : there , you shall find him in them , Pannis involutum , wrapt in their Rags , relieve them : for , what you doe to one of these poore little Ones , you doe to Mee : saith hee himselfe . Hee loves such company . And if ( sometimes ) hee bee not in the poore , whom thou relievest ; yet he will bee in thee , when thou relievest them : and so ; still , in the company . And , so much for the company , hee was found in . Now for the Case , hee was in . 10. Quo Statu . VVEE have heard of Verbum ( the potent Word ) that made all things : And now , he is come into the world , which he had made , how doe the Shepheards finde him ? the Text concludes , [ Infantem positum in Praesepio ] , a Babe laid in a Manger . O fortunatanimiùm ! O happy Bethleem , if thou knewest whom thou shuttest out , what Metropolis , would not envy thy Suburbes ? what Pallace , 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 Iudge ; but , as Man , to suffer : therefore they find him [ Infantem ] a poore Babe : so weake , that hee is positum , put , and disposed of ( like a child ) . where they list , [ in Praesepi●… ] in a Manger . All these aggravate the greatnesse of his Humility : and that , aggravates the greatnesse of his Love ; That , for love of us , he would so humble himselfe . A poore Conclusion , of so glorious premisses . For ( To day ) is borne to you ( sayes an Angel from heaven ) a Saviour , which is Christ the Lord. But , he that should see him Crying in a Cratch , would scarce beleeve it . A simple Saviour , that cannot helpe himselfe : a Lord of small power , that is disposed , where others please . Is God become a Child ? so Borne ? so wrapt ? so laid ? this cannot hang together . Not , to humane reason indeed . For , Esay sayes : Generationem ejus quis enarrabit ? who can declare the Mysterie of this ? Haec humanum sensum , & Mundi intelligentiam excedit ; ( saies St. Ambrose ; ) the world is not capable of it : It goes beyond all admiration , saies St. Athanasius . For , ( at one time , ) as Verbum ; he gives Being and Mooving to all that are : As , Infans ; he lyes weake , ( as a Child ) in a Cratch ; and yet , ( as filius ; ) he abides in the bosome of the Father . Qui regit Sidera , sugit ubera : What can be said to this ? We must conclude , si lingua deficit , Fides proficit : Where our Tongue failes , Faith prevailes . 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 beleeves more of his God , then tongue can tell . Let us beleeve then ; and ( considering his Case ) admire his Humilitie ; and ( therein ) his Love. First , that he would be borne at all : then , borne of so meane a Parent ; then , borne so poorely , as to be swadled ( Pannis ) in simple Clouts : and , therein , lye so weakly , as to be positus , laid where they list : then laid so meanely , ( 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 lyes ( as St. Bernard saies ) 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 suo , sayes David . Heaven is his Seate : and Earth , but his Footstoole . Would he come downe so low ? He did Marke ( ô my Soule ! ) 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 Deepe ; but thou layest rowling in the Mire , and clay ; full of Calamitie , and wretchednesse : He , in Glory ; th●… , in Trouble : He , admirable ; thou , miserable : He , did not send , but ●…owed the heavens , and came downe : He changed his name of Majestie , into the name of Pietie ; his glory , into humilitie ; and , hiding his royall purple in thy miserable Sackcloth , leapt into the Clay , wherein thou stuckest , and ( without being defiled himselfe ) hath set thee free . This Humilitie of his made the Philosophers thinke our Faith and Religion , Madnesse : they counted the Gospel , Foolishnesse : But ( as Athanasius sayes ) their great wisedome was never knowne 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 Soule ; which , this little Booke hath done . They would not beleeve that God could come so low . This Humilitie was it , that amazed them . For , it was not in all the Catalogue of their Vertues . He descended in pure Love to Mankinde , to that poorenesse ( a Worme , and not a Man ) that they , for whom he did it , account it madnesse . Amare , & sapere , vix Deo conceditur . For Love to us , he seemed to goe out of himselfe : Exinanivit seipsum , saies Saint Paul. O! what shall wee then doe for him ? Let us consider his Case againe , and make use to our selves . For , our profit , is all he requires . Parvulus datus est nobis , saies Esay . First , he comes a Little-One : to shew , that hee is food for Little-Ones ; A kisse ( such as it may be ) will turne his Anger , Kissethe Sonne , lest he bee angry . Our Love , our thanks ( so they be heartie , ) 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 Accompt : Little , in appearance ; that we might not be afraid to come neere him . The servile Feare 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 Likenesse , that we should be like him . For Likenesse breeds Affection . And lastly , he comes a Little-One to us , to shew , we must come , as Little-Ones , to him . Except yee become as little Children , yee cannot enter into the Kingdome of Heaven . Secondly , This Little-One was Pannis involutus ( so the Angel saies before , verse 12. ) We see his Entertainement was like his Appearance ; a poore little Child , and poore little Clothes to wrap him in . It is thought , they were a part of his Mothers owne Garment ( for she could not be better provided here , so farre from home ) . We learne here , to clothe Christ , with what is at hand , of our owne , when need is ; and not , to let him lye starving naked , till we can provide better . And , though they be meane ; yet , if they come heartily , he will accept them . Bis dat , qui citò . Next , that we despise not any , for their meane appearance . For , saepe sub Pallio sordido latet Virtus . Wee shall yet , to this day , ( sometimes ) finde Christ wrapt in rags . Thirdly , when he was thus clothed , he was as meanely bestowed ; there was no roome in the Inne ( sayes St. Luke in the seventh verse before ) : therefore , in the Stable : this showes his Communicablenesse . Wee may come the better at him : for , though an Inne , bee Domus populi , and belong to every body ; yet , there are some Chambers , that are particular , and Men have keyes , to keepe us out : But , the Stable is common to all : every man hath as good right there , as another : therefore ( here ) hee was laid that all men might come to him . The joy of his birth , and the Gospel of it too , concernes us all : It belongs not to the Shepheards alone , but toti gregi , omni populo ; to all people , and Nations whatsoever . It would not grieve a good Shepheard , if a Wolfe or Fox could turne Sheepe , and come into the fold : neither a good Christian , if a Turke , Iew , or Hereticke would come into the Stable : for hee belongs to all that can come unto him ; and lyes open in the common Manger , that any weary stranger , ( that comes travailing from farre ) may come , and behold him freely , without controulement . They are too blame ( then ) , that would locke the doore , and take away the Key , and scarce suffer the Shepheards ( but certes , none of the Flocke ) to looke 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 owne , he had never a house in it , to bee borne in ; but a common Inne : and ( there ) no place , but a Stable : and ( therein ) no Cradle , but the Manger . His Couches ( or Reclinatories ) were but meane ones ; and , not very easie . First , in the Wombe : now , in the Manger : then , on the Crosse : last , in the Tombe , ( which was none of his owne neither ) . Hee might better say , then his Father David ; Pauper sum ego , & in laboribus à juventute meâ , Psal. 87. But , is the Bread that came downe from Heaven , become food for the Beastes of the field , that they lay him in the Manger ? He bringeth forth Grasse for the Cattell , ( sayes David ) : therefore , not fit , hee should bee meate for them , himselfe . 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 , sayes David ; so foolish was I , and Ignorant , even 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 would he descend , as to bee foode for him : that , Hee might have his understanding restored , and bee made like the Sonne of God againe . And therefore hee chose the Elements of the Sacrament , wee receive him in , to bee such as grow out of the earth , ( like the Grasse , that is fodder for the Cattell ) : and to let us know , that he would come to this , he was content himselfe to bee laid in a Manger . If Hee ( then ) that is God would condescend to become such foode ; it is very fit , that none , but cleane Beasts , should feed on him . No more , there doe not . For , none , but such as Chew the C●…d ; none , but such as raminate , and consider what they doe , can taste him truely . For , none , but for such , doth hee lye in the Manger . But ( sure ) this was Humility too much for the Sonne of God , to descend to this Case , if hee himselfe had not thought otherwayes . Wee must needs admire it . But , in so doing , let us take heede wee pitch not too much upon it : lest it di●…e his glory with us . For , doe but looke 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 bee Borne of a Virgin ; is Glory : To be borne in a Stable ; Humility : but , to be declared by a Starre ; Glory : To cry in a Cratch ; is Humility : but , to bee the Song of Angels ; is Glory : To lye in a Manger ( like a Childe ) , is Humility ; but , to bee by the Shepheards , adored as a God , is Glory : To bee Baptized among Publicans ; Humility : but to have the voyce of God from Heaven , is Glory : To be crucified among Theeves , Humility ; but , to shake Heaven and Earth with his voyce ; is Glory : Lastly , to bee received in so poore 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 , wee may ever give him Glory , till wee come to bee exalted to his Glory . And so much , for the Tenne parts of this Text : The Doctrine , and Vse followes ; 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 bee a good one , as this ) , is , Fac similiter . Now , wee know , Omne simile non est idem : and , an Example requires us not to doe Idem ; but Simile . Wee are not ( then ) this Day , to turne Shepheards ; and then , runne to Bethlehem ( as some doe yet ) and there thinke to find Semper idem ; All , as it was : ( Ioseph and Mary , and the Child in the Cribe ) : But , similiter : Wee must doe some such thing : That is ; Wee must ( first ) bee like the Shepheards : of simple , honest Conversation , and vigilant men : then , when wee are called , with a Quaerite ( as , by this Example , wee are ) wee must be diligent . First , to Conferre , and Exhort ( ad invicem ) : then , to proceede ( festinantes ) zealously and charitably : that is roundly ; and yet , together . Wee must ( sometimes ) leave our Flockes ( the worldly cares that flocke upon us ) to his charge that cals us ; till wee step to Bethlehem , to the Study of the Scriptures : where ( being provided of heavenly Bread ) wee may returne ( glorificantes & laudantes Deum ) praising God ; and , ( manifestantes ) Communicating our Contemplations , of what we have seene , to others , for his Glory ( as the Shepheards , heere , did ) , Verse 20. But first , ( Quaerite ) : Let our desire , and errand , bee to see Christ : and , wee shall not faile of his Father , for a Guide to shew us . 12. Vse . NOw , what Vse ? what good will come of Quaerere ? Invenietis , ( sayes Christ himselfe ) you shall find him : and He , is good use ; ( good consideration ) for what , you lay out . Wee shall finde him : and that ( most properly ) on this his Birth-day . Now , is the Time : For , till now , hee was concealed ; so that it was very hard , to find him . Hee came forth ( this day ) from three secret places . First , from the Bosome of his Father ; where hee was hidden : Secondly , from the Shadow of the Law ; where hee was figured : and thirdly , from the Wombe of his Mother ; where hee was formed . And , three Nativities he hath . One , from his Father ; before all worlds : a second , from his Mother , in the fulnesse of Time ( this day ) . And the third , in the heart of every true Christian ( this day ) and every day . For , they that conceive him , and doe Gods will , are his Parent and Mother . Doe ( then ) as Hee bids thee : [ fac similiter ] : Goe 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 workes . Keepe company ( still ) with thy Brethren . For , the receiving of Christ into us , is called a Communion : It is never done alone in our Church . Wee may find him heere , and never breake company , for the matter : nay , we must not ; when we seeke him , here . For heere , hee will alwayes bee found in company . It is fit , we keepe together : For , as they ( in the Wildernesse ) did eate , the same spirituall Meate ; and drinke , the same spirituall drinke ( whereby , as St. Paul sayes , We that eate one Bread , are one Body , 1 Cor. 10. 17. ) So wee , by eating and drinking the spirituall Medte , and Drinke , 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 Ioy of his Birth , may equally runne thorow all our veines , and spred through all our Body . So , that being united in him , we may be assured that we have found him . And , when hee is found , let us make use of him : that is , injoy him : and joy in him . First , rejoyce , that He is borne into the World ( this Day ) : and , if not leape in the Wombe ( with Iohn ) , before his Birth ; while wee are but meditating of it : yet , let us dance ( with David ) at his Birth , now hee is become the Arke of our Peace . For , if Zachary sung at the birth of Iohn ; much more , we , at the Birth of Christ , when the Angels in heaven sung . It is a thing to rejoyce in . For , it is like ( the Summum bonum ) the supreame Ioy. It is honestum , utile , & Iucundum . What can bee more honest , then the Childing of a Virgin ? What more profitable , then the Redemption of Man ? What more pleasant , then God , and Man in one person ? Ecce quàm bonum , & quàm jucundum ! Behold , how good , and pleasant it is ! For it makes them , that were before it ; them , that were with it : and them , that come after it , to rejoyce ( like Brethren ) in one unanime consent . Abraham rejoyced a farre off , to see it : Iohn leaped ; and the Angels carrolled by it : and wee sing ( ever since , after it , to this Day , and on this day ) for it . Let us ( then ) this day rejoyce . Rejoyce alwayes in the Lord , ( sayes St. Paul ) : but the Birth-day , deserves an Iterum dic●… : [ Iterum dico , gaudete ] againe I say rejoyce , Phil. 4. 4. Let us ( then ) againe rejoyce ; that ( secondly ) hee is Borne in us . And , let this Ioy bee such , that ( like the Angels ) we may sing it : Like the Shepheards , we may shew it to others . Let us set the Ditty of our whole life , to the Song of the Angels : That it may bee Glory , to God on high ; Peaceable ( heere ) on Earth , and Charitable ( with good will ) to Men. And , ( then ) if the Shepheards , or any other ( poore Brethren , or Sisters ) come hither , they may see , by our Workes ; and taste by our Charity , that Christ is borne this day . That , Hee that was borne for us , is borne in us : and we new-borne againe : and ( then ) shall they goe from us with joy , ( as the Shepheards did , here ) glorifying and praising God : [ super omnibus quae viderant ] for all they see , and heare : 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 doe , ( especially , if my poore Conceptions of this great joy , have brought forth any thing , that addes to e yours ) , I have mine endes : for it shall adde to mine , and ( I hope ) redound to the Glory of Him , in whom , wee Ioy ( this day ) . Who , in his good Time , grant , that as wee desire to keepe together , we may all , ( at last ) come together , [ ut Videamus ] to see his blessed Face , whom wee have ( heere ) heard of ; and ( ever after ) be together with Him , in his Eternall Ioy. Amen . O Domine Iesu , Sicut Hodie Verbum Caro factum es ; Ita Carneum , fiat Saxeum Cor nostrum . Bern. CARROLS , FOR Christmas-day . ALL this Night , shrill Chauntecleere ( Dayes-proclaiming Trumpeter ) Claps his wings , and lowdly Cryes , ( Mortals , Mortals ) , wake and rise . See a wonder , Heaven is under . From the Earth , is risen a Sunne , Shines all Night , though Day be done . Wake ( oh Earth ) , wake ( everything ) ! Wake , and heare the joy , I bring . Wake , and joy , for , all this Night , Heaven , and every twinckling Light , All amazing , Still stand gazing . Angels , Powers , and all that bee , Wake ; and joy , this Sunne to see . Haile , oh Sunne ! oh blessed Light Sent into this World , by Night ; Let thy Rayes and heavenly Powers , Shine , in these darke Soules of Ours . For most duly , Thou art truly , God , and Man , we doe confesse ; Haile , Oh Sunne of Righteousnesse ! An other . HArke : heare you not a cheerefull Noyse , That makes Heavens-Vault , ring shrill with joyes ? See ; where ( like Starres ) bright Angels flye , And thousand heavenly Echo's cry . So lowd they chaunt , that downe to Earth , Innocent Children heare 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 wrapt in Clothes . All this is in Times fulnesse done : Wee , have a Saviour , God , a Sonne . Heaven , Earth ; Babes , Shepheards , Angels sing : Oh! never vvas such Carrolling . Harke ; how they all fing at His Birth , Glory to God , and Peace on Earth . Vp then ( my Soule ) thy part desire And sing ( though but a Base ) in this sweet Quire. An other . Mr Soule ; why art thou thus deject ? And why art thou disturbd in Me ? Trust thou in God ; his ayde expect : Who is the onely helpe for Thee ; And doth thy Sighes , and Sorrōwes See. Oh! that Hee once , the Heavens would reave , And so come downe . For , Prophets tell , Behold a Virgin shall conceave , A Sonne , fore-nam'd Emmanuel , Who shall descend , with us to dwell . And see : that Heavenly Newes comes downe ; That joy , to all Men shall afford : This Day is borne , in Davids Towne , A Saviour , which is Christ the Lord , According to his holy Word . This is the Day , the Lord hath made : Let us rejoyce therein with Mirth . And be not thou ( my Soule ) so sad ; But , since thy God is borne on Earth ; Sing Hallelujah , at His Birth . FINIS . TRIANGVLVS IN FESTO SANCTORVM EPIPHANIORVM , DOMINI NOSTRI IESV CHRISTI . Matth. 2. verse 10. Videntes autem Stell●… gavisi sunt , Gaudio magno Valde . But , when they saw the St●…rre , they rejoyced with exceeding great Ioy. Let the words of my mouth , and the Meditations of my heart , be alwayes acceptable in thy sight , ô God , my Saviour , and Redeemer . THIs is Twelfe-day . And , wee know , why wee call it so . Because , ( like Matthias , among the Apostles ) this , among the dayes of Christmas , is the last of the Twelve , that waites on Christ , and his Nativity . But , more anciently , ( and most properly ) it was called the Epiphany . Of which Terme , [ that wee may not be so ignorant , as our great-grand-Fathers seeme to have beene , who ( as the Legend sayes ) called it the Tiffany : Or , as the Priest ; that when he bad it Holy-day , said hee knew not whether it were a Hee-Saint , or a Shee-Saint ] we must know , it signifies a 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 * Epiphania : the Manifestation , ( de super ) from above . The second , was the Theophania , the Manifestation à Deo , in Trinity b when all the three Persons appeared . The Father , in a Voyce : the Sonne , in the Flesh ; and the holy Ghost in the shape of a Dove , at his Baptisme . And , the third , was the Bethphania , in Domo ( so Beth signifies ) , When , at a Marriage , hee turned Water into Wine , in a House : a full yeere , after his Baptisme . Epiphania , was from the Heavens : Theophania , from above the Heavens : and Bethphania , on the Earth : to shew , though he was borne a Man ; yet , hee was God of all ; and , had power on Earth , in Heaven , and above all Heauens . He was prooved to bee God ( this day ) by this Trinity of Testimonies , the full , of what can be required , by Law , to witnesse any Truth . For , so sayes both Law and Gospell : in Ore duorum , aut trium , Testium stet omne Verbum . All which , happning ( diverso tempore , vno eodemque die ) at divers Times ; but , still upon the same day , make one sacred Solemnity ( said Chrysologus , above a thousand yeare agoe : though the Feast , be much more ancient ) . To these , some adde ( Phagiphania ) , the Manifestation in Buccâ , ( or , by eating ) ; when , hee fed five thousand with so small meanes . But this , is doubted , not to have beene done on the same day , with the rest ; and therefore is not generally taken in . This Feast was ( anciently ) so reverenced , that Iulian the Apostata , ( though he sacrificed to Devils ) would be present , at the Solemnity . And so , would the Emperour Valens ( though He , bare as little respect to Christianity , as He ) . If these , ( who were more then halfe-heathens ) had this devotion to observe it ; It becomes us that professe full Christians , not to neglect it : lest , as they seemed Christians in doing it ; wee seeme Heathens , in despising it . Wee will therefore take it into consideration : that we may know , what we goe about . Lest the Devotion that is Daughter of Ignorance , prove displeasing to God. First ( then ) we must know , that though the Feast bee , of all the three Manifestations : yet , the Epiphany hath carried away the name , both from the Theophanie , and the Bethphanie ( anciently ) : and , that , on good reason . It was the first of them ; and claimes the precedence in Time. For , it was done , in his Infancy ; within Twelve dayes after his Nativity . And therefore , fit it should accompany those Feasts , that waite upon his Birth . Yet , it excludes not the other Two ; seeing wee touch on all the three , this day . The Epiphany , was by a Starre , ( de super ) , from the Heavens . Therefore , wee looke up , to take note , and observe it , to day . The Theophany , was a Deo , ( from the Trinity ) ; therefore we worship him as God ( in Vnity , with the Trinity ) to day . The Bethphany , was on Earth , ( in Domo ) at a Marriage-Feast , in a House ; therefore , Wee ( on Earth ) keepe a Feast in our Houses , to day . Besides , the Epiphany , containes both the other , in it selfe . For first , the Starre manifested him ( de super ) from the Heavens . That 's , the Epiphany : Secondly , it manifested him from God ( in Trinity ) : for hee sent the Starre . There 's , the Theophany . And lastly ; It manifested him on Earth ( in Dom●… ) : for , it came , and right-over the House : There 's , the Bethphany : Therefore , on this remarkable Manifestation ( of the Epiphanie ) wee pitch , this day . And , to that purpose , have chosen these words . Videntes autem Stellam , gavisi sunt Gaudio magno , valde . But , When they saw the Starre , they rejoyced , with exceeding great Ioy. AS Christ was made knowne , 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 wee keepe ( 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 ; heere is ( Stella ) a Starre , in that place , to shew it . And thirdly ; to make good the Feast ; heere is ( Gaudium ) Ioy to Crowne it : without which , a Feast , is nothing : So , this Triangle , ( the Persons , the Starre , and the Ioy ; ) shall fill this day ; and , bee the three parts , of this my Meditation . If I should aske , where I should begin ? I suppose , some would point at that next hand , ( Videntes ) ; and say , since it is Christmas , let 's heare the Tale of the three Wise-man ; ( the three Kings of Colen ) to passe away the time , withall . But , ( since St. Paul sayes : Shunne old Wives fables ) others may say ( with David ) , Ioy commeth in the morning : therefore , begin at Gaudium : sing , Exaltabo : Le ts have a fit of Mirth , this morning : a Carroll , at Twelfe-tide , best fits a Feast . But , till we get a true Cause , ( both for our Feasting and merriment ) wee may feare lest some Wise-man say , ( as once , a Wise-man , did ) ; I said to Laughter , thou art Madnesse , and to Mirth , what doest thou ? STELLA . TO enquire of the Fathers , and latter Doctors of the Church , what it was that shone so bright over-head , were but labour lost . For , they seeme to bee dazeled with gazing at It ; and ( like Men , planet-strucken ) conclude , they know not , what ; as shall appeare , by a particular Discourse , we have reserved , for the end : that it hinder us not ( now ) in our first way . We will aske therefore the Wise-men themselves , ( these ( heere ) in the Text ; Videntes : ) that saw it , with their eies . And , if wee will looke at it ( as they did ) more to increase our Faith , then to satisfie our Curiositie , wee shall finde , ( ad manum est , quod sat est ) enough , in this Chapter , to Content us ; and leave the exact Particulars to him , that made it , and onely knowes ( indeede ) what it was . For Hee can call all the Starres by their names ; Which , no man ever ( yet ) could doe . We 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 ; Christs Star. 4. Vbi . Where ; They say , in Oriente ; in the East . 5. Motus , What was the Propertie . Praecedebat ( saies Saint Matthew : ) It was no fixed Starre , it Mooved , and went before them . THese ( as I may call them , ) are the five Beames , that make up this Starre ; by whose Raies wee may have our knowledge inlightned . Wee will marke ( therefore ) what every of them will point out unto us . 1. Quid. BY the very glimpse of the first Beame , wee may perceive , it was a Light. The name , shewes it . Aster ( so called , à Tes astrates ) from Shining ; as Light doth . So ( wee see ) God revealed Christ ( first ) to the Gentiles , by a Light. Why ? because Simeon said , Hee should bee a light to the Gentiles ? yes ; therfore : if for no other cause . But herein , marke the orderly proceeding of our Wise-God , ( Qui disponit omnia suaviter , ) how sweetly he brings things to passe . When he was to make the World for Man , the first object , hee 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 , hee made the Body of Man , who ( with his Corporeall eyes ) was capable of the Light , and all that was to bee seene , 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 . Hee , is no object for bodily eyes . That Man might ( therefore ) receive Perfection , hee breathed into him ( also ) an immortall Soule ; whereby , he was capable of ( Lux , Verbum ) that Invisible light , ( the word ) that made the World ; and , with unspeakeable 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 , then hee should ; hee lost the Light , he had : and , forsaking the Light of Truth , he inherited a Lie ; and so , brought in the Power of darkenesse ( an other Chaos ) into his Soule : which , when God saw ; he did ( as at first , ) separate the Light from the darkenesse : Hee withdrew from conversing with him ; and left him , to himselfe . So now he had no Light , to his eyes ; but the naturall Light : nor , no Light to his Soule ; but the Light of Nature . And , that burnes so dim , that naturall men ( still ) walke in darkenesse , and , Love darkenesse ( for it is of their owne making ; ) and therefore ( without Mercie ) utter darkenesse shall bee their eternall habitation . But , doe I talke of Light , and bring you into darkenesse ? it is but ( with a Shadow ) to set-off the Light : ( as David ) when he would describe Gods glory setts , Darkenesse under his feete . For , to none ( indeede ) doth Light shewe so comfortably , as to them , that sit in darkenesse . Which was the case of the Gentiles ( heere ; ) and ( indeede ) the case of us all , as wee are by Nature . But , how shall we helpe it ? knocke ( never so hard ) on our flinty hearts , not a Sparke can rise ; It must be ( de super ; ) an Epiphanie , from above , must doe it . He , that said , Fiat Lux ( first ) must speake it againe from heaven , or it will never be . And ( God bee thanked ! ) hee hath done it . The Soul's Light is restored againe : and that , in a Clearer , and better manner , then ever . The first glimpse whereof , appeared to Adams darke Soule : ( and that was , Per Verbum ( too ) by his Word ; viz. Semen Mulieris conteret caput Serpentis : that is as much , as Fiat Lux ; Let the Light be made : ) made what ? why , Semen Mulieris . Hee was factus ex Muliere ( saies St. Paul ) made of a Woman . Now , Lux increata , must be Creata : that invisible Light , ( which made All things ) shall now , it selfe bee made . The matter , is much amended . For , whereas the Eternall-word , ( that Light of Truth , which we lost ) was ( before ) Visible , onely to the Soule ; he shall ( now ) be Visible to the Eie also , and shall bee made a Bodie and a Soule ; that Mans Body and Soule ( both ) may make him , their object . Such an Object , as shall bee papable ( now ) as well , as Visible ; flesh , of our flesh . Made man ; and such a Man , as shall , not onely Lighten every man that comes into this World ; and so , restore us ; but also , ( to Revenge us ) Conteret caput Serpentis , hee shall tread in peeces that Subtile head , that devised to bring this darknesse on Vs. This , was a most comfortable Light ; and , did Adam more good ( in the case hee was ) then the clearest day , he ever beheld . This Beame came to Adam , from the father of Lights ; ( as the first Light , came from him ) per Verbum ; hee spake it , and it was his Word . Now , when a man takes Light , by a Word , if it be not seconded , ( such is our dulnesse ! ) wee loose it like Lightening ; which is ( almost ) as soone gone , as perceived . Therefore , when this Light shone in darkenesse , and our darkenesse ( though it apprehended , ) yet , it comprehended it not ; ( For , few , of Adams posteritie , knew what Semen mulieris meant : ) God was pleased , in the Second World ( after the Flood ) to open heaven , once againe ; and , by a new Beame , to powre fresh oyle , into the Lampe of Abrahams Faith ; and settle this Light in Semine ejus , in his seede . Before , it was ( like the first created Light ) universall ; ( any Woman , of any Nation , might bee his Mother : ) but ( heere ) it is setled , in its Orbe . Shee must bee an Hebrew of the Seede of Abraham . And this Light , God gave againe ( per Verbum , ) by his Promise , and faithfull Word : yet , it was not so put under the Bushell of Abrahams family , that the Hebrewes ( onely ) should receive the comfort ; but , it was added there ; [ in Semine tuo benedicentur Omnes Gentes ] the Gentiles , as well , as the Iewes , were to bee inlightened . So , the whole World is taken-in , againe : ( For , there are , but Iewes and Gentiles : ) Sed ordine quisque suo ; all , in good order . First ; Gloria ejus in Te videbitur , saies Esay . When the Iewes were served ; tunc ambulabunt Gentes in Lumine tuo : then , shall the Gentiles walke in this Light. And that , was fulfilled , this day . Thus , went the Word , in the Promises ; while hee was ( yet ) onely visible in the Soule : And thus , went the Performance ; when hee came to bee visible , to the Eie . For , on Christmas-day , he was made visible ( first ) to the Iewes ; by a great visible Light : the glorie of God shone about the Shepheards . And secondly , this day , to the Gentiles ; by a Visible Light also : which conducted the Wise-men . So , we see , what orderly proportion God kept . As he made the Visible Light , for the eye , by his word . So , hee restored the invisible Light to the Soule , by his Promise , ( which is his Word ) And , when this invisible and un-created Light , came to bee Created , and made visible ( according to his Word ) hee declared the comming 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 Iewes ; and , in a lesse , to the Gentiles . To shew ; that , as [ gloria ejus in Te videbitur ] hee was , the Glorie of his People Israel : so [ ambulabunt Gentes in Lumine ] Hee was , also , a Light to lighten the Gentiles . 2. Quale . BY the Second Beame , wee may see what kind of Light , this was : [ Vidimus Stellam ] We have seene a Starre ; say they . And , as it seemed to them ; and , as they called it : so , will wee . But why , a Star ? The Epiphanie had bin more glorious and terrible , to have bin in the Sunne , or the Moone ; and so , the whole World might have knowne it in 24. houres , at farthest . But Christ came ( now ) more to shew his humilitie ; then , his glorie . Therefore , hee would appeare , but to a few , at once . And that , by a Starre ; ( one , of the least Lights . ) Hee that made all the Starres , hath but one , to waite on his Nativitie . Hee , that was God ( the Sunne of Righteousnesse ) pleased so to empty himselfe , as to appeare a Child , in a Cratch . Therefore , not by the Sunne , but by a meaner Starre , he would be declared from heaven . But ( that he might not loose too-much , by his Humilitie ) Secondly , a Starre 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 Wispe : ( Things , which wise-men ( such as these were ) know to be Exuberancies of Nature : ) but , it seemed , to thē , a Starre . 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 shew his humility ; ) he had a Star , for his Attendant , ( to shew , his Glory . ) ( Thirdly , ) a Starre ; for their sakes , that Saw it . They were Gentiles : and the Starres , were their best Bookes . The Word was not ( yet ) permitted to them . They sought for God , in his Workes . And , of all his Workes ( saies David ) The heavens declare the glory of God. There , among the Starres , they read destines ; cast Nativites ; fore-told Events , and Prognosticated Seasons : therefore he ( here ) in the Booke of their owne learning , was pleased to manifest himselfe to them ; among the Starres . And yet , but by one Starre , no Asterisme ; that they might know , his Birth , and the Manifestation of it ( both ) were Supernaturall . For , a Astrologers never calculate by one Starre ; but , by many Aspects , Constellations , Conjunctions , and Oppositions in the Ascendent , &c. Which ( here ) they found not . Yet , this was sufficient . For , though the Iewes , ( who ever sate in the Light , and had some knowledge of Christ , by their Oracles ) had him revealed by a great Light , and ( what was usuall to them ) a Speaking-Angel : Yet , these Gentiles , ( who sate in darkenesse , and were Strangers to such vocall visions ) would have bin confounded with such a dazeling Apparition . Therefore Hee shewes them , what they were best acquainted with ; a Signe , from heaven : which , was but a Starre ; yet , a Light , bigge enough , to beginne with . For , they needed not so great a Guide , as a Pillar ; which ( being to leade the whole Nation of the Iewes , ) was a Cloud , by day ; and a Fire by night ; to bee seene , over all the Campe : since they , were a smaller number : neither had they , so devious a Iourney , nor so long a time , to travell in . So , the Heavens declared the glory of our God , to the Iewes ; by an Angell ( wherewith , they are inhabited : ) to the Gentiles ; by a Starre ( wherewith , they are adorned . ) Fourthly , a Starre ; to keepe proportion , with the Prophesies . For , when Christ was ( first of all ) Promised to Adam ; hee was called ( Semen ) the Seede of the Woman . And , when the Promise was iterated to Abraham ; he was againe called , by the name of Seede ; and God said , he would make his Seede , as the Starres ; which are ( as it were ) the Shining Seede-Pearle of heaven . After which , when Balaam ( who was the first , that ever divulged it to the Gentiles ) came to speake of this Seede , which should come of Iacob , ( Abrahams Grand-child ) he called 〈◊〉 [ Orietur Stella in Iacob , saith he , ] There shall rise a Starre 〈◊〉 Iacob . Lastly , a Starre it was ; That Hee might have a Messenger , to goe before his face in heaven ; as he had one , to goe before his face , in Earth . This was a kinde heavenly Iohn Baptist ( for the time . ) Iohn was L●…cerna ; and This , was L●…men : Hee , was a Light ; and This , was a Starre : Iohn , pointed him out with his finger ; and This , with his Beames : Iohn , went before him , to Prepare the way ; and This , led the way to him : Iohn , was ( Vex Claniantis , ) the Voyce of a Crier , to Proclaime him to the Iewes ; and This , ( as Saint Austin calles it ) [ Magnifica Lingua C●…li ] the Magnificent T●…ngue of heaven to declare him to the Gentiles . 3. Cujus Bvt did they understand it ? By the third Beame , we shall see , they did : [ Vidimus Stellam Ejus ( say they ) ] They knew it , to be His. But how ? there is much a-doe , to answer that Question ( as wee shall see in our Appendix . ) But , if you will admit , what ( all most ) all the ancient Fathers generally doe , ( saies Maldonat ; ) That , these had the Prophecie of B●…m ( who was a Gentile , himselfe ; and their Countryman ; ) we may soone collect , how they knew it to be his Star , without b●…ting much about the B●…sh . Ba●… had told the Gentiles , ( 〈◊〉 ▪ ver . 17. ) Orietur Stella ex Iacob ; there should rise a Star , out of Iacob : & C●…get Virga 〈◊〉 Israel ; And together with It , should rise a R●…d , or ( as others translate ( Sceptrum ) a Scepter from Isr●… . ) On this , they might ( thus ) Paraphrase . When such a New St●…re shall rise , that shall have relation to Iacob , they , who will rise to follow it , shall see it settle there ; and then also shall rise with it , out of Israel , that Scepter ( which is ( yet ) but a Rod ) a Branch ; a tend●… Child ; who is borne a King , to Rule Gods People . That the Iewes had looked , many Ages , for a Messiah ( a great and powerfull King ) to be bome among them ; was not unknowne to their Neighbo●… ( the Gentiles : ) but , they were ( Both ) ignorant of the Time. Now , when these wise-men saw this Starre , and considered it ; they seene p●…ved , it was Supernaturall . No Astronomers had ever seene the like . For Ie had no Respect , to the other Starres ; nor Aspect , with them . It shone , as well by day , as Night : It was not in the Orbe ; but in the Aire ; It mooued not , like the other Starres . For , in their diurnall Motion , they goe too-fast for any man to follow ; and in their proper , too flow : ( for so , they scarce move a degree in 100. yeeres : ) And , in their 〈◊〉 Trepidationis ; lesse : ) but This , went ( like a Travailer ) by the way . Having wondred , a-while , what it should portend ; at last , they see it take the high-way to Indea : then , get they to their Bookes ; 〈◊〉 ●…ine ( by Bal●… . ) if This bee not the Starre , that should rise our 〈◊〉 , when He ( that should raise the Scepter in Israel ) should be borne . And , they finde , the Time is come . For , when should a Scepter rise , but when It is falne ? The Scepter 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 feete on the Iewish Royaltie ; and , stretched a forraine Roman Scepter over Gods peculiar : Now ( if ever ) was a time for the Scepter to Rise in Israel , and a Rod as ( Balaam addes ) to destroy these Children of Sheth . But , admit a Starre , and a Scepter be Risen in Israel ; and , that a King be borne to the Iewes ; what is that , to the Gentiles ? Yes . The wise Gentile ( by the Light of Nature ) knewe , as well , as the Iew , 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 mans Merit in the World , cannot reach it . Mary ; if we could get Heaven and Earth , to meete ; there might be hope , to step in . Let them touch ( once ) in any Place ( in what Region , wheresoever ) that we may see a Starre below ( though in Iacob ; ) and , let there grow-up but a Rod ( or , Branch ) with such a Bad on the Toppe ( though in Israel ; ) and , it may ( in time ) shoote so high , that we may Climbe into Heaven , by It. For , all the Earth is the Lords , as well as Iudea ; and having one Lord , the Tenants ( Gentiles , aswell as the Iewes ) may enter Common . Now heere they see a Starre ; and , a Rod rises , with It. A Starre , in heaven , that hath his Roote , in Iacob : a Rod ( or Branch ) in Israel , that beares 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 Starre , or Flower , on the Toppe ) is a Kings Scepter . And , for That , on the Toppe of it ; you may call it either , a Starre or a Flower . For , Christ , is both : ( the Starre of Iacob , and the Flower of the Roote of Iesse ) to whom , Esay saies expresly , The Gentiles shall seeke ; therefore , These did well , to looke after him . The Prophet Zachary calles him Oriens : and , it is as proper , for a Flower , ( Oriri ) to Rise ; as , a Starre . Besides , He was Flos Campi ; not , Horti : Noe Garden-flower ; but , a Flower of the Field . And , Field-Flowers ( like Starres ) come of themselves : they are neither sewne , nor planted by Man. They , are the Starres of the Earth : as , the Starres , are the Flowers of heaven . And , He , was such a Starre , that he was a Flower on Earth ; and such a Flower , that hee was a Starre in heaven . Semen Mulieris ; the Seede of the Woman ( this Roote , in Earth : ) Filius Dei , the Sonne 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 Starre on the Toppe . A Scepter in Israel , that touches Heaven and Earth ; and so Rules Both. Now , such a Scepter might signifie unto them , as well , a God , as a King. For , the ancient Egyptians ( whose Learning , no doubt , these Wise-men knew ) signified God , by a Rod , with a Starre , ( or Eie ) on the Tappe : ( Eies , are oft compared to Starres ; as Starres to Eies ) expressing , in the Eie , his Providence , to fore-see ; and , in the Rod , his ●…ower , to Correct . Providence , and Execution , make the best Government . Such a Scepter , is fitt for a King : since God , who putts it in their hands , is such a King , as Rules with such a Scepter . And , such a Scepter was ( now ) risen in Israel , as was a Rod , with an Eie on the Top. A Man , rising up from Earth ( like a Branch : ) a God , lookingdowne from heaven ( like a Starre . ) It was time now , and best for them , to looke after Such a King ( where ever , he was borne . ) For if ever , the way into heaven , from Earth , bee to be found , it is by him , that is King of both ; and onely can Transport from one Kingdome , to the other . Wherefore , at their Arrivall , they not onely acknowledge him , a King ; Vbi est Rex ? but , a God also . For , they say plainely ( 〈◊〉 Adorare ) we are come to Adore . And this , they knew , by the Starre . For , all the reason , they give for their knowledge , and their Comming ( both ) is , For we have seene his Starre . But , to this their Knowledge , there went more then meere Astrologie . a It is not the worke of Astrologers , by the Starres , to know them , that are Borne : But , ( knowing , who is borne ) by them , to ghesse their Fortune . A man can receive nothing ( saies b Saint Iohn ) unlesse it bee given him , ( de super ) from above . All * knowledge , is from above , and commeth-downe ( not from the mooving of the Starres , which are the Lights ; but ) from the Father of Lights ( saies c Saint Iames ) that makes them moove . By whose especiall Grace it was , that these Men so layd things together , as to understand it . For , had they considered the Starre as meere Heathens ; they would thinke , 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 , &c. Who were conceived to bee made Starres . ) But , when they perceived , that the Starre , was Stella Ejus , his Star ; not He , the Starre ; ( that it Governed not him ; but hee governed it : ) that It wayted on Them ; that they might come to Him here on Earth , they acknowledged , d 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 ( saies e Chrysologus ) nunquam Chaldeus , &c. 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 Starres there . The vnderstanding of the Star , as well as the Starre it selfe , was an Epiphanie : a Revelation from Above . And therefore St. Bernard may well conclude this Paragraph of their knowledge ; f Qui eos adduxit , ipse instruxit ; Even hee himselfe , that brought them , was hee himselfe , that taught them . 4. Vbi BVt , if in farther curiositie , you would not onely know How , they new the Starre , to bee 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 Beame : and that is , the Place of It , in Oriente ; [ Wee have seene it ( say they ) in the East . ] First , ( to remoove a Blocke : ) If it was seene in the East ; how can it bee said to Rise out of Iacob , which was West to them , as they dwelt ? Certainely , where ever It appeared , It first arose in Iacob . When Balaam said , Orietur Stella ex Iacob , he meant ( by that Name ) Christ himselfe ; as well , as the Starre . So , g Out of Egypt have I called my Sonne , was meant of Christ , as well , as of the Israelites . Christ , rose out of Iacob : and , when he rose , That rose too . Wheresoever the Starre appeared : There , it rose , and had Its first originall . There , was the Cause , where ever the Effect was Seene . 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 ) Wee observe : That , where Darkenesse first arose ; Light also , first appeared . Adam ( first ) brought in Spirituall Darkenesse ( as wee have noted ) by for-saking Truth , ( in the Garden of Eden ) Eastward : and Christ hath now restored Spirituall Light , in causing this Starre to declare himselfe ( who is the Truth ) by appearing in the East . And Secondly , well might this Starre declare him there . For , hee himselfe is the East ; h Ecce Vir , Oriens Nomen ejus , saies Zacharie of him . And i Stella matutina , is his proper Name . He is the Starre of the East ; the Morning Starre . So that , when they say , [ Wee have seene his Starre in the East ] they declare againe , more plainely ( in a Spirituall sense ) how they knew the Starre , to bee his . For , Video , may stand ( heere ) for Intelligo : and then , their Saying will amount to thus much : Vidimus Stellam Ejus , wee have knowne It , to be his Starre , ( in Oriente ) in Christ himselfe ; and , by the Spirit of him , that is ( Oriens ) the East . And so , ( Venimus ) Wee are Come , k ( ab Oriente , ad Orientem , ) from East , to East ; by Christs direction , to Christ himselfe . For , as l One said well , Qui ad Dominum veniunt , ab ipso , & per ipsum veniunt ; They , that finde Christ , come to him , from him , and by him . And therefore , since Orietur Stella , is as properly said of Christ ; as of the Starre : and Ecce Vir Oriens , as properly said of him ; as of the East ; Vidimus Stellam in Oriente , may well be interpreted , wee have knowne Christ , by Christ himselfe . So , wee see , that like a right Easterly-morning Starre , hee expels Darkenesse ( that 's Ignorance ) and sends most comfortable Influences into those , that looke after him . And now , through the tender mercy of our God , the Day-spring from an high , hath visited us : Oriens ex alto m ( saith Zacharie ; ) and , wee 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 Moving from East to West , made the Evening and the Morning , the first day ; before the Starres were Created . And , the first Spirituall Light was also given in the East ( in Paradice ) by the Word ; when God promised this Seede of the Woman : Which Light moved from Adam , ( in the East ) to Abraham , in the West ( and so , downewards ) before these Particulars ( or , this Starre ) appeared . He was a Seede , before he was a Branch . There was a Morning , before a Noone . Hee appeared ( Stella matutina ) a Morning Starre , before hee shewed himselfe ( Sol Iustitiae ) the Sunne of Righteousnesse . And this Starre was seene , through him ; and by It , was He declared , where the Sunne rises , ( in Oriente ) in the East . Hee , that was the Light of his Fathers Countenance , was borne in Iacob , and first lift-up his Countenance in the East ; from whence , his Beames are spread to comfort us , in the West . And , as hee was Borne , so hee died , in the East . This Starre , both rose , and Sett , there . Where hee died , with his Hands stretch't from North to South , to Embrace us : and his n Face , towards the West , to dart the Beames of Grace and Mercy on us . Wherefore , as all those Gleames of Light in his Word , ( whereby wee 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 Custome , derived from the Apostles times , we turne our Faces into the East , when wee Adore , and make our Prayers unto him . For now , after his Ascention ( which is , his Second Orietur ex Iacob ) he remaines for ever in the East : he is alwaies in the Ascendent ; never declining : hee shall never Set againe . For , of his Glorie , there shall bee no end . 5. Motus . THe last Beame of this Starre , will shew the Motion of it : It was no fixed-Starre , but it mooved : Praecedebat ( saith p St. Matthew . ) They went in Procession to Christ ; and the Starre before them . And every Christian , that would finde Christ , must doe it , with a Procedendo : like the Starre ; never stand still , till hee come thither . Now , in the Motion of this Starre , We observe Two things . First , What It mooved in them ; and Secondly , Whither It made Them moove . I. That , which it mooved in Them , was Faith. No sooner did the Starrestirre , in the East ; but , this other Starre of faith , arose in their hearts ; ( As a calme water shewes the Starres , as soone , as they are up . ) They had the Ppophesie of Baalam , long before ; yet , it lay by them , ( like a dead-Letter ) till this Starre arose . But , when this began to Preach to them the Gospel ( Isidore Pelusiota calles it , q Evangelista divini partus ) It gave them such a Light , that they understood the Prophesie ; and , addrest them to their Iourney . So , the dull Christian sitts often fruitlesly plodding on the Booke ; ( nay , heare 's the Prophesies often preached , to no purpose ) till an Evangelist within r [ donec Lucifer oriatur in Cordibus ] till Christ dwell in their hearts by Faith ; and then , they walke , as they should doe . Christ , is the Starre in Iacob ; and Faith , is the Starre in Oriente , that rises with him . This , is the true Epiphanie indeede ; when , by Influence from above , Christ is revealed , and shines in our Soules , by the Starre of Faith. s Faith , is the evidence of things not seene ( saith the Apostle . ) And so , it may bee well compared to the Starre , which these men saw . For , that was also the Evidence of things not Seene . It was an Evidence of Christ ; whom ( yet ) they beheld not , in person ; but onely , in Contemplation . Without the Starre of Faith , the other had binne to no purpose . For , many ( perhaps ) saw the Starre ( as well , as these wise-men ; ) and yet , were never the wiser , for want of Faith. Faith is a Light ; without which , no man can see , to doe any thing that pleaseth God , ( saith the t Author to the Hebrewes ) . It is the Eie of the Soule , whereby we see , and know the Objects , that leade to God-ward ; as these men did . Wee can never goe right , without it . God grant It , and then , we shall as readily set on ; as , they did . Secondly , When it had ( thus ) mooved in-ward ; then it mooved On-ward , and brought them after it . To shew them , that it is not , for a Christian , to sit downe in the first beginnings of knowledge . Hee must goe on , and travell for More : they , did so . But , whither did it lead them ? Why : straight to Bethleem ( one would thinke ) ; since , therefore , it appeared . No : first , to Ierusalem , ( though it seeme a little out of the way ) ; and there , it left them too , for a while : ( as the Fathers collect , by the appearing of it againe , at the nineteenth verse of this Chapter ) . They must goe to Christ , in what Path , he please to lead them ; though ( sometimes ) they thinke it to be out of the way : Hee must , as well effect his Glory ; as , their Salvation . Hee must , as well confound his Enemies ; as , confirme his Servants . 1. And therefore they came ( first ) to Ierusalem , that ( for his Glory ) his Birth might be knowne , in the u City of the great King , as well , as in the least of them , in Iuda : the Shepheards ( indeed ) had spred it at Bethleem , among their Neighbours , ( the poore Country-People ) : but , these come to the City : nay to the Court ; and tell the King himselfe , 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 . They aske , not for Herod ( that was then King ) ; but , for ( Rex natus ) , Hee that was borne King of the Iewes . Fictitio Regi , naturalem opponunt . Herod knew right well , hee was not Rex natus ; hee had no Birth-right to the Kingdome , he held : therefore , it troubled him ; ( and Tyrants , are ( by nature ) fearefull ) : x Necesse est , ut multos timeat , quem multi timent ; ( said Liberius to Caesar , ) They must needs feare many , whom many Feare . Nay : those , that feared him , ( the perfidious people , that had submitted to the unjust government of this Herod ) were terrified with it ; [ All Ierusalem was troubled ] : and , which is more : it shooke the very Devill himselfe , in the bosome of Herod . y For , as Leo sayes , Non tantum Herodes in seipso turbabatur , quantum Diabolus in Herode : uterque Regni sui Successorem timebat : They ( both ) feared a Successor of their Kingdomes . What will this Hercules doe , 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 Devill and Herod ( thus ) feared him , sucking at the Breasts of his Mother . 3. Thirdly ; It led them to Ierusalem , for the Iewes sakes : that they might want no manner of Meanes , to know Christs Birth , if they would . For , long-afore , the Prophets had told them , that hee should be Borne ( both z how , and * where ) : and , since they would not looke after it , for all this , Hee now sends the Gentiles ( even Strangers to their Covenant ) to tell them when : and , to Preach it to them . These Gentiles , by the Starre shewed 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 mens diligence ; which came a great-way off to worship him ; that was Borne , even in the middest of them , their King ; and yet , they would not looke on him . 4. Lastly ; It brought them to Ierusalem , for their owne sakes . That ( for their Confirmation ) they might learne , as well by Man , as by God : they a might have Doctrine ; as well , as Revelation . Visions , are extraordinarie ; and , in waies unusuall , there may be Vncertaintie : a Man may take a Candle , for a Starre , sometimes . God hath therefore ordained an Ordinarie , and orderlie plaine way to Him ; and , that is , by his Church : which , at this time , was onely Visible , in Iudea ; and Ierusalem , was the Metropolis of it . Therefore , they were brought hither , that Gods ordinance might bee kept ; Vt homo ab Homine discat ; that they might come to him , by his Church ; as well , as by a Revelation . The Prophecie of Baalam could not so fully instruct them , in that sense , as the Church could . For , here , they not onely learned ( as before ) That hee was Borne ; and , borne a King : but , that This , was the Christ ( verse 4. ) and Bethleem , the very Place , where they should finde him ( verse 6. ) So , since hee would bring them then by the Church ; as well , as by the Starre : we may learne , not to trust ( now adayes ) too-much to Revelations , and our owne Interpretations of Scripture ; which may deceive us ; ( for , b no Scripture is of private interpretation ; ) but know our way to Christ , is through the Church : by which ( as c Saint Paul saies in this dayes Epistle ) this hidden mysterie is now to bee manifested ; and there wee must enquire . d For , the Priests lipps shall preserve knowledge : And ( here ) the Starre of Revelation , hid it selfe , that they might relye on the demonstration of the Church . But , marke how the Church of the Iewes e ( when they were called by the King , to this purpose ) resolves them . They doe 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 Councell , or Conclave , of the Rabbins ) that Hee should be borne in Bethleem : But , they say f Scriptum est per Prophetam . They alleadge the Scripture ; the Word of God for it : and thereby shew , by what Rule the Church should give her Directions and Resolutions . The Clergy are Ministers of Iesus Christ : who is the Word . And , they must minister the Word . Wee 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 bigge as Rome , for example ) shall tell the Rest , any thing , that will not lie eeven with this Rule ; they may crie Non placet , if they please . Nay , these very Gentiles had beene able to have confuted the whole Synagogue of the Iewes , if they had bobbed them with a Tale , in stead of Scripture . For , had they devised some lying Tradition , to obscure the Starre , and the Birth of this King ( in policie , to keepe the State quiet , as it was then under Herod , ) they could have answered ; What tell you us of your Traditions or Church Tenets ? g Habemus firmiorem Propheticum Sermonem ; and , Wee know , it is in the Booke of your owne Scripture ; that a h Starre shall rise ; and then , a Scepter with it . Wee have seene his Starre ; and , we know , hee is Borne ( so farre , wee understand : ) Now , if you know your Scripture , better ; and , can tell us ( Vbi , ) where ; wee will beleeve it : But , for any Tradition ( contrary to the Scripture , which wee know already , ) keepe it to your selves . The Church of the Iewes ( therefore ) kept the right Rule . They direct them , with Scriptum est . That 's , the Starre they point them unto ; ( and turne them , to the very place , and verse ) by the Prophet Micha , saying , i And thou Bethleem &c. They give them the Truth , ( the right way ) by their Doctrine ; though ( unhappy men , ) they did not leade them in the way , by their Example : like Hands , set up in high-waies , to direct Travellers in their Iourney ; but stand alwaies still , themselves : or Candles that give Light to others ; and yet , see nothing themselves . Now , while they stay , inquiring heere ; the Starre vanished . For being a Signe , onely to the Gentiles ; it ought not to appeare in Ierusalem . It was hid from the Iewes , that they saw it not . To signifie , their Spirituall blindnesse . At his Birth , they saw not the Starre ; and , at his Death , Darkenesse 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 Pilate at his Death , acknowledge him , a King ; ( Rex Iudaeorum ) . These , at his Birth ; and the l Centurion , at his death , acknowledge him a God , ( Verè Filius Dei , hic erat ) . Thus m Many shall come from the East , and from the West , and sit downe with Abraham , &c. when , the Children shall be cast out into utter darknesse . These Wisemen came from the East ; Pilate , and the Romane Centurion came from the West , and all , ( being Gentiles ) confessed , what the Iewes , denyed . Therefore , the Iewes , till this day , remaine in darknesse ; while the Gentiles enjoy the Light of the Gospel . And , this Darknesse , amongst them , at Ierusalem , was little mended by their comming thither . For , no man went with them , to Christ ; nor asked much , after him ; except Herod . And , one would thinke , by his words , that hee meant-well toward the matter : onely , hee is somewhat Cold , and Lazy ; that he would have others seeke him out , for him . n Yet , When you have found him ( sayes hee ) tell Mee , 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 , hee spake truer , then he thought . Hee would have lyed ; but , could not . For ( as Chrysologus sayes ) , o Veniet , ut ad tormenta curvatar , &c. Hee shall come ; and bee cast downe , to his Punishment , before him , that would have faigned a falling downe , on purpose , to destroy him . But , they ( leaving behind Ierusalem , and her false King , in their darknesse together ) beheld the Starre againe ; which ( now ) never left them , till it brought them safely , to Christ himselfe . So we see , why it went this Procession : First , To declare the Glory of his Birth : Secondly , To amaze and confound his Enemies : Thirdly , That the Iewes might bee converted , or confuted ; and lastly , That by the Church the Gentiles might bee instructed . And , though ( for a small season ) while they were inquiring of the Iewes , it appeared not ; yet , when they were satisfied , and were gotten from ( that dangerous dissembler ) Herod , It p shone againe ; and , ceased not , till it shewed them Christ. This also , is the right course , of the Starre of Faith : which Christ , by Influence from above , raises 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 ) wee are satisfied in all our doubts by ( Scriptum est ) his Scripture . And , though this Starre of Faith seeme ( sometimes ) to ●…aver , or bee hidden in us , while wee are inquiring : yet , being once Resolved ( and , Herod [ the Devill ] and his ●…res escaped ) it shines cleere againe , and forsakes us not , till wee come to Christ himselfe . Wee read , in the Iudges , That the q Starres in their courses , fought against Sisera ; but here , the Starres , in their courses , assisted the Wise-men . The first Starre , was in Balaams Prophesie : that , led them to this Starre , in the text . This , kindled in them the Starre of Faith. That , brought them , after this Starre , to the Church at Ierusalem , in a winter-journey . Where , receiving Light , by an other Starre ( a Text of Scripture ) they follow this Starre againe ; till they Come to the Morning Starre , ( Christ Iesus himselfe : ) Where , ( having over-come all difficulties ) they enjoy the fruit of their Labours : [ To him that ever-commeth , &c. will I give the morning Starre ( saith r God : ) ] So , they had one Light , from Balaam his Prophesie : an other , from Heaven ( the Starre : ) an other , at Ierusalem , 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 Beames of this Starre , 1. That It was a Light. 2. That It seemed a Starre . 3. That It was His Starre ; 4. That It appeared in the East ; and ( lastly ) That It mooved , and led to Christ. Now , let us looke - downe 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 avoyd further curiositie , in this place , ) wee observe foure things . 1. Qui. Who , who they were . 2. Cujates . Whence , they came . 3. Quales . What was their condition . 4. Quare . What was their Businesse . 1. Qui. IF wee would know who they were , ( besides the generall consent of the Church ) Saint Matthew , in this Chapter , plainely , intimates , that they were Gentiles . For , in saying , That s they returned into their owne Countrie , it appeares , That Iudaea , was none of their owne Countrey ; and then , they must bee Gentiles : for , there was no third . But , the Gentiles , were Aliens from the Common-weale of Israel : Yea , Strangers to the Covenant . For , they were un-circumcised ; and so , t without God , in this world ( as Saint Paul saies . ) Wherefore , when hee preached the Gospel unto the Gentiles , the Iewes ( thinking hee did but cast Pearle before Swine , ) were so vexed at it , that they never left till they got him laid by the heeles , for his labour ; as hee saies himselfe . u I Paul , a Prisoner for you Gentiles , &c. But , what had the Gentiles to doe with the Iewes , so long as they were uncircumcised ? There was such hatred betweene them , that they could not conceive how the Gentiles should Enter into Gods Covenant , without the Signe of the Covenant . And , I cannot much blame them . For , even the great Apostle ( Peter himselfe ) could not conceive it , till hee had an Epiphanie from above : God shewed it unto him , from Heaven by a Vision ( Acts 10. ) There was ( indeede ) a Mysterie in it ( as St. Paul saies , in the Epistle , for this day ) x That the Gentiles should be inherit●…rs also , &c. For if you marke the Types in the old Testament , the very Law it selfe , was given on Mount Sinai , in Arabia ( a heathen Countrie : ) 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 Spoyles ; ( heathen Gods : ) The Temple it selfe , founded on the Floore of Ornan , the Iebusite ; ( heathen-gr●…nd : ) The Materials of it , came from Hirams Country , ( heathen-stuffe : ) The chiefe workeman , the Son of a man at Tyre ; ( a heathen Man : ) and you shall finde the Prophecies of Balaam ( the Heathen ) recorded in the Booke of God , as well as the Lawes of Moses . And , that you may see , God had ever a principall eie to the Gentiles ; as well , as the Iewes : the first Prophet , of the famous Sixteene , whose workes wee have recorded in the Bible , was sent to Ninive , to the Gentiles , before ever the rest , were sent to the Iewes : And that , was Ionas : who , though his Worke be ( for order ) misplaced ; yet hee Prophesied in the time of y Ieroboam the second ; before any , of the Rest. Now , this Mysterie , in former Ages , was not knowne ( at least not so knowne ) sicut nunc , z ( saies Saint Paul ) as it is now . But now , wee know , not onely , that the Gentiles should come : but also , how they shall come into the Covenant ; without being Circumcised , for the matter . And that is ; a By the Blood of Christ ( saies the same Paul. ) Which Blood , he first shed , when he himselfe was Circumcised . That Hee , having bound himselfe to keepe the Law for in , ( by taking on him the old Covenant ; Circumcision ) ( for , hee that is circumcised , is bound to keepe the whole Law : I hee might Enter into a New Covenant with us , the Covenant of Baptisme , in his Blood. The Shepheards , ( Iewes , of the Circumcision , ) came to him , eight dayes before his Circumcision ; and , the Wise-men ( Gentiles , of the Vn-circumcision ) came foure daies , after . That , before the Gentiles came , hee might fulfill his Covenant with the Iewes , ( by taking Circumcision : ) and after , enter into a New Covenant with them ( Both ) by his Blood , in Baptisme : Hee , that Baptizes ( as well b by fire , as by water ) calles both the Iew and Gentile , by Fire ( [ the Shepheards , by a great Light ; and the wise-men , by a Starre : ] but , they enter ( Both ) into the New Covenant , with him by Water in the Baptisme of his Blood : which he first shed , by the Knife in Circumcision ( the old Covenant , to the Iew ; ) and after powred-out both Blood and water on the Crosse , to perfect the New Covenant , to them Both. That ( as c Saint Paul saies ) hee might reconcile Both unto God , in one Body by his Crosse , and stay harted thereby . Wherefore now ( as followes , ) d they are no more Strangers ; But Citizens , with the Saints , and of the houshold of God. e Thus ( at last ) wee see , God hath heard the ancient Prayer of Noah , viz. [ God perswade Iaphet , to dwell in the Tents of Shem. ] He hath brought in the ( Gentiles , the Off-spring of Iaphet , ) this day , ( of whom these men were the first fruits ) to Co●…bite with the ●…es ( the Off-spring of She●… ) in one , and the same Faith. f [ Et fo●… 〈◊〉 ] 〈◊〉 hath made , of Both , One. 2. Cujates . NOw , since These , were the first fruits of the Gentiles , it were to bee desired , that wee might know their Countrie . For , it would bee no small Honour to that Region , that could truely owne them . All wee can finde ( 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 divers , and too-many to come in , here . I will name , but One ; and that is g That , as they had Balaams prophesie , 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 generall ) by the name of the East . So Balaam said ; when hee made the Prophesie : h [ 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 certainely knowne ; lest that Countrie ( or Citie ) whence the first-fruits of the Gentiles came to Christ , should ( for that cause ) claime Precedencie or Supremacie , 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 Vnde dies nascitur , inde initium Fidei processit ; That , where the Day breakes , 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. ( Ab Oriente ) from the East : that is , from the Place of their Prosperitie , Ease , and Abundance , ( where these worldly things arose to them in plenty ) they came , into the falling - west of Humilitie . Here they arose , and left these worldly pleasures ; taking a painefull Iourney in the depth of winter , to Set , and fall humbly at the Manger of Christs humiliation . Which , will be the more remarkeable , when we know what manner of Persons they were . 3. Quales . FIrst , ( if not certainely ; yet , very fairely and probably ) it seemes , by the circumstances in the Text , That they were well worth the noting . And , if not Reges , or Reguli ; yet , surely Men of no meane Ranke , or Condition . For , they come not dropping into Towne , ( like men , that follow their private affaires , and no body lookes after them ) : but , they make their entrance in a publike manner ( like Ambassadors , ) from the whole Body of the Gentiles ; to Negotiate in their behalfe about Salvation , with the new-borne King , and a glorious Vsher ( a Starre ) from Heaven , going before them . They seeme such Men , that the whole City takes notice of them ; and , were troubled at their comming . Yet , that is not so much ; since , a small matter will ( sometimes ) set the People in an uproare : but , the very King himselfe ( a man , of great Wisedome , Courage , and Fortunes ) Herod the Great , was at his wits end , and was faine to call a Councell about it , ere he would give them Audience . Whether , it was their Number : ( For , it is not certaine , how many they were , themselves ; besides their Traine and Attendance ) : or , whether it was their Riches : ( for they brought k Treasures with them ) : or , whether it were chiefely their Businesse : or , all these together , that caused it : but ( for certaine ) such they were , that both King and People were much moved at their Arrivall : 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 Kings presence , and were admitted even to private and l secret Conference ; so they received their Dispatch , from his owne Mouth . Therefore ( no doubt ) they were Men of the best fashion . So wee see , a few poore Shepheards , ( and of the meanest sort of the Iewes ) came ( first ) to Christ : But Men ( of the richest and best sort ) of the Gentiles come with all their Traine . Whereby , the holy Ghost ( Quasi praeluderet ) as in a Praeludium shewed , what should follow : viz : That , but a few , ( and those , of the meanest sort ) of the Iewes , should Beleeve and Receive Christ : but , the best sort of the Gentiles , with their Kings , and Nobles , should bring in all their Traine . For , where the Better sort leade and give example ; the Multitude ( for the most part ) will follow . The poore and simple , of the Iewes ; the Wise , and Rich , of the Gentiles , fall at Christs Feete : that wee may know , He came to save the Rich , as well as the Poore ; that his Gospel belongs to m high and low , Rich and Poore , one with an other . And ( secondly ) , That you may not thinke , they were onely outside , and but men of Fashion : more to be esteemed , for their wealth , then for their worth ; Saint Matthew sayes , they were n Magi. Which Word , hath suffered much interpretation . But certainely , o Salmeron hath best concluded ; that it is the same , which the Romanes , call Sapiens ; the Greekes , Philosophus ; the Iewes , Scriba ; the Egyptians , Propheta ; the Assyrians , Chaldens ; the French , Druida ; and the Indians , Gymnosophist●… . Wherefore Isidore cals them , p ( Genethliaci ) Astrologians : Wee translate , Wisemen ; ( and properly enough ) : for such , as we thinke have any extraordinary skill in them ; wee call Cunning-men , or Wise-men . Surely , we have a Word , in our owne Text , that will fit them well ; ( if you will but give leave , to turne a Participle into a Substantive ) , and that is ( Videntes ) Seers . For , such as ( in ancient time ) knew more , then others , were called S●…rs : and These , were such ; whatsoever they were , besides . Were they Kings ? they saw more , then all the Kings of the Earth ( then ) saw ▪ Were they Astronomers ? they saw more , then all the Astronomers , in the world , saw ; more , by outward knowledge , more , by inward Grace . They saw the Starre , and understood it : They saw it , with the eyes , both of their Body and their Soule : Nay , more ; they saw Christs Manhood ; and adored his God-head . Therefore Videntes . And they , that strongly hold them to bee Kings , say : that Saint Matthew chose rather to call them Magi , then Reges ; to shew , that Christ is found , more by Wisedome ; then , by Power . It was by Knowledge ; ( and not , Dignity ) that they understood this Mystery . For , to finde Christ , by a Starre ; Magorum est , non Regum . This shewes also , how the Gospel should be published , and witnessed by Wise-men ; not , by Mighty men . For , plus valet Testimonium Sapientum , quàm Regum : the Testimony of Wise-men ( especially Videntes : such as saw it , with their eyes ) is to be taken before the Word of Kings . Let these be , what they will , besides ; it is concluded ( on all parts ) that they were Wise-men . And there , wee will pitch for our observation : since it is possible , for every good Christian , to be a Wise-man ; though not , a King. The extent , of Christian Wisedome , is to bee Wise unto q Sobriety , ( sayes Saint Paul ) Noli altum sapere . For , as of Wine ; so , of learning ; a man may have so much , as may make an other say , hee is mad . Wherefore Saint Paul ( who had this , once , laid in his dish , ) gives a Measure , to take it in by : and , that is ; as i God hath given to every man the measure of Faith. So , Wisedome may bee measured by Faith. If therefore , you will examine the Faith of these men , wee shall find them , to bee Wise indeed . For , in the Measure and extent thereof , they have beene compared even with Abraham himselfe , ( who is , the Father of the faithfull ; and greatest Patriarch of the Iewes ) . Abraham left his Country , to goe whither God would shew him : but , he tooke his Tent , and all he had , with him ; and had Gods Promise , that hee would protect him , in the way ; and blesse him , at his Iourneys end . These men , had no such Promise ; yet , they left their Countries and habitations ; and went after this Starre , whither It would leade them . Abraham went from Vr of the Chaldeans ; that is ( as some interpret ) from the fire of the Chaldees ( where hee should have beene burnt , for his Religion , ) to a place of safety : But , these men came from home ( where they enjoyed their Religion safely ) to professe ( with danger ) a Religion , where a Tyrant raigned , to whom , it was most offensive . God setled Abraham , in the Place , hee went to ; and gaue it to him , and his Posterity : so , he went , ( and perhaps , in a Summers Iourney ) 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 backe againe , a long Iourney , home . Abraham did this , at Gods expresse bidding ; being ( as is likely ) brought vp in the knowledge of Religion : But , these men , that were Heathens ; Strangers to God , and true Religion , doe all this at first warning of a Starre ; and begin the profession of their Religion and their Iourney both together . If then it be counted Righteousnesse to Abraham ; ( the Father of the Iewes ) that hee beleeved God , when he spake to him , with his owne mouth : no lesse shall these , ( the first fruits of the Gentiles ) bee justified , by this their Faith ; who beleeved God , when they had but a Signe from him , though , they heard , not a word . This for the measure of their faith ; in that , it is compared to Abrahams . Now , for the extent of their wisedome , they had by it . It was , like that of Salomons . For , his reached from the Cedar to the Shrub : and theirs reached from the Starre to the Branch . They knew , what that meant : which , was their glory ; Let not the Wise man ( saies God ) glory in his wisedome ; but , let him glorie in this , that hee knoweth mee , to bee the Lord. And so much knowledge , their faith had taught them : which made them wise enough , to Salvation ; ( a wisedome , farre transcending all , that is in worldly men . ) For , whatsoever Polititians thinke ; the best Plot , is to bee Saved . But , what is Wisedome , unlesse it appeare ? 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 doe . 4. Quare . VEnimus Adorare . ] They came , to Worship him . And they doe it , two waies . First , by confessing him ( verse 2. ) Secondly , by Adoring him , ( verse 11. ) I. 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 Ierusalem , and with hazard of their Persons , say ; Vbi est ; qui natus est Rex Iudaeorum ? Vidimus enim Stellam Ejus in Oriente ; et venimus Adorare eum . They confesse him , ( Rex ) a King ; and ( Rex natus ) a Man : and , such a Man , as is not onely King of the Iewes ; but , King of the Starres , [ Vidimus enim Stellam ejus . ] For , they had seene one of them waiting on him : and as they also Confesse , [ Venimus ] that this made them Come ; so they professe ( what ever come of it ) Adorare eum ; to worship him . It is a very dangerous thing , for men to come into a Citie where a Tyrant raignes , and professe publikely , that they come to Worship any other King of that Country , but himselfe . It is Crimen Laesae majestatis , no lesse , then high Treason , to humane Policie . It might well have cost them their lives ; and should ( peradventure ) if ever they had come backe againe , from Bethleem ; whither Herod sent them . He waited , but to take Them , and their King together . But , God prevented him : or , else ( no doubt ) hee had made them Martyrs , as well , as they were Confessors . So wee see , that as , in the boldnesse of their faith , they feared not to die for Christ , before they saw him ; so , they ventured well for it , by comming but once , to Herod . And therein they are compa●…d to s Davids three Worthies ; that broke through the whole Host of the ●…ilistims to draw water at Bethlem . For , they went ( fearelesse ) 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 worthie Confession ) beeing safely arrived ; marke how their Faith puts them in Action ; how , it workes : and how , they worshipped . They not onely said it : ( But secondly , they did it , verse 11. ) The way , to worship God aright ; is , to worke after his Commandements . and they , are ( thus ) contracted , by the Law-giver himselfe . t Thou shalt love the Lord thy God with all thy heart , with all thy Soule , and with all thy might ; u And , thy Neighbour , as thy selfe : So , Love to God and Man is the fulfilling of the Law. Et Fides operatur per Charitatem . And these mens faith wrought by this Law of Love. ( First , ) in Love to God , they offer all they had . All mans substance is but Corporeall , Spirituall , or Temporall . Hee hath but a Bodie , a Soule , and worldly goods , to worship God withall . All these are required , by the Commandement . The Bodie , by the name Heart ; the Soule , by her owne name ; and , the Goods , by the name of Might . And all these , they offered . With their Soules , they beleeved and confessed him ( God and Man ; a King of heaven and earth ) ther 's their Faith. With their Bodies , they worshipped him and that heartily not only ( prosequentes ) travelling so farre unto him ; but , in his Presence ( procidentes ) falling - downe , ( Adoraverunt , ) they adored him : Ther 's their Obedience and Humility . And ( lastly , ) obtulerunt , their worldly Goods they offered for his reliefe and Service : Ther 's all their might in their Charity . Secondly , in Love to their Neighbours : ( that they might be Saved , as well , as themselves . ) Beeing ( Gentiles ) they preach Christ , to the Iewes ; and , not onely tell them , hee is borne , and borne their King ( whom they intend to worship , as God : ) but , they goe-on to doe it before them , that ( if it might bee ) they might bee led , to doe the like , by their pious example . Thus , wee may see ; that , as the Starre ( that appeared in the East ) expressed it selfe by fiue Beames : So , this Starre of Faith ( which it raised , in their Brests ) darts forth five Beames , ( analogically ) to answer those of the other . That Object , was a Light : therefore ( here ) the first Beame of this Starre , goes through their Etes : [ Vi●…imus ] they saw it , and beleeved , in their hearts ; That Light , was a Starre ; ( a small and mysticall Light : ) therefore ( here ) a Second Beame darts out through their Mouthes , [ they Confesse , Rex natus ; God borne ] a mysticall Confession . That Starre appeared in the East : and this sends a Third Beame from their Feete , in the East ; Venimus : it set them a-going . From the East , they are come . That Starre was Stella ejus it shewed him , unto them : therefore ( then ) this Starre shoots a fourth Beame from their Knees , [ Adorare ] to fall-downe and worship him , that was showne . That Starre , was a mo●…ving Starre to Chri●… . And this Starre of their faith , sends a fift Beame , through their hands , mooving them to open their treasures ( not , to see , they were safe ; and put them vp againe : but , obtul●… ) they ceased not mo●…ving , till they had offered them to Christ. And , if you will see their Faith , casting Beames almost through every singer , in the workes of their hands ; behold , what they offered . [ Gold , Mirrhe , and Frankin●…ense . ] By Gold ( in a mysterious manner ) confessing him a King : By Mirrh , a Man : By Frankincense , a God. Gold , to Crowne him , as a King ; and maintainehis State , in life . Myrrhe , ( as a Man ) to embalme 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 Hee , ( as our King ) should pay the Price for us . By Frankincense , signifying our Faith and Religion ; that Hee ( as our God ) should receive the Incense of our Praiers ; and , drive away the Devill . And by Myrrhe , signifying our hope of Resurrection ; that he by suffring his Body , not to see Corruption ( as Myrrhe will doe ) should also restore our Bodies from Corruption , into a never-decaying state of Glorie . So wee see , their Faith ; and by their Faith , their Wisedome . But , were these Wise-men ( some may say ) to come thus farre , with danger of their Lives , to give away their Goods ? Liberall ; or bold ( perhaps ; ) but not s●…e wise , in this . Yes certainely , had they laid downe their lives , as well as their goods , to purchase Christ , it had beene the wisest part , they ever plaid . Hee was no Foole , that gave all he had , for the Pearle 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 returne home safe , into their owne Countrie , by an other way ; to let us know , that though Martyrdome , bee the most glorious and shortest Cut into the Easterne-Paradice ( from whence , wee first came : ) yet God , hath other waies besides , for us , to goe by . For , as we came from thence , by the in●…icements of the Devill , and his Agents ( the Flesh , and world : ) so when , by the guidance of an heavenly Epiphanie ( Gods spirit from above ) we have escaped that hellish Herod , and his Counsellors , and found Christ in his word ; we must goe-backe an other waie , by an other Path , then what we trod before : in newnesse of Life , and by a rectified conversation . Which certenly , wee shall doe most cheerefully , if once wee truely taste of that Ioy , which these men ( 〈◊〉 Gentiles , 2. from the East , 3. of the best fashion , 4. and wise-men ) found here , in part of a Reward and Earnest of a greater , for all their Travell , Faith , and Charitie . The Consideration whereof , is the last part of this Meditation . 3. Gaudium . Gavisi sunt , Gaudio magno valde . THis kinde of Speaking , Erasmus calls an Atticisme : x Bosquier saies , 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 Ioy , next the Superlative . All Ioy on Earth , is , but in the Comparative ; for the Superlative , is such Ioy , as cannot ( for greatnesse ) enter into us ; therefore ( finally ) we must enter into it ; [ Intrate in Gaudium , &c. ] But , take Ioy , as it is to bee 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 . ) Certainely , their Ioy , was very great . But , was it as good , as great ? True Ioy , indeede is great : but , there is a false-Ioy , as well , as a True. Wee may know , theirs was true , by the greatnesse . For , false-Ioy is the Ioy of false men : and , Gaudium Hypocritae ( saies y Iob ) 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 bee magnum : yet , for certaine , it will never bee magnum Valde : the nature of it , will not let it grow . For , it hath a false Roote ; Temporalibus gaudent ( saies z St. Austin ) qui bona aeterna non norunt desiderare . And , it must needes bee a Temporall Ioy , that joyes in Temporals : For Temporals are easily convertible . And , Gaudium , in materiâ convertibili a mutari necesse est , re mutatâ ; it will perish , like a Mushrum , of a nights growth . But , this , is growne joy ; ( exceeding great Ioy. ) For , it is Ioy , in the Creator ( who is not convertible : ) not , in the Creature ; which perishes . There is a Ioy , ( saith St. b Austin ) quod non datur impijs , which is not given to the wicked ; sed eis , quite gratis colunt ; quorum Gaudium tu ipse es . They , did gratis colere Christum : therefore hee , was to them , Gaudium magnum valde . c Seeke , and yee shall finde ; aske , and you shall receive , ( sayes Christ himselfe ) that your joy may bee full . They had sought him diligently ; and now , they have found him happily : their joy , is at full . But , it may bee objected , That they rejoyced in the Starre onely ; since it is not said , when they saw Christ ; but , when they saw the Starre , they rejoyced , &c. But , observe the words , preceding the Text , and how it followes . Behold ( sayes Saint Matthew ) the Starre , which they saw in the East , went before them , till it came and stood ( marke that ) over , where the Child was . Then , followes , Videntes autem : this ( autem ) stands here for something . It is not to be left out of the Text. This ( But ) brings in alwayes a new consideration . But , when they saw the Starre : id est , in that manner ; no longer , mooving ; 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 Travell and danger ) they rejoyced with exceeding great joy . The Starre they had seene often , and many dayes before ; and ( no doubt ) but ( gavisi sunt ) they rejoyced . Ioy , rose at the first sight of it . And , when It appeared againe , ( after it had vanished , ) and went before them , ( Gavisi sunt Gaudio magno ) they greatly rejoyced . Ioy grew and increased . But , when they saw it Standing , in this manner [ Gavisi sunt , gaudio magno valde ] they rejoyced with exceeding great joy . Not , at the Starre ( now ; ) but , in him , on whom , both They , and the Starre , waited . Now , Ioy was as full , as it could grow ( here ) on earth . And , it must needes , bee great . For , it is the Ioy , of an Epiphanie : Ioy , for the Manifestation of God , to the Heathen : such a Ioy , as the Gentiles long sought for ; but , never had , before . Truely , the Light , is sweet ( saies d Salomon : ) and then , what joy , can they have ( saies e old Toby ) that sit in darkenesse , and see not the Light of Heaven ? They sate , in such darkenesse ; that , it was next to hell it selfe : the very Shadow , of death , f Zachary calles it . But ( now ) Ecce , vidimus Stellam ; behold a Light , to the Gentiles . What greater Ioy , then the Blind , to receive sight ? If Toby rejoyced , because hee could See his Sonne ; much more , These ; that , by this Light , saw the Sonne of God. Before , they rejoyced at the Starre ; because it led to Christ : but now , they have found the Morning-Starre , they rejoyce in him , for himselfe . They joy , that they ( now ) in truth have found God on earth , by the guidance of one onely Starre ; whom ( long before ) with error , they sought in heaven , by many wandering Starres . And this is true joy indeede , ( saies g St. Austin : ) Gaudere de Christe propter Christum ; to joy in Christ , for Christ himselfe . This gave them an Earnest of the Ioyes of the Kingdome of heaven . For , what other thing , is the Kingdome of heaven , but ( as h Saint Paul saies ) Righteousnesse , and Peace , and Ioy in the holy Ghost ? True joy , is not gotten , except Righteousnesse and Peace be first had . Iustitia ( Righteousnesse ) is the Roote , from whence Pax , ( the branch of Peace ) growes ; which beares the golden Starre , ( Gaudium ) Ioy on the Top. By their strong Faith , they were justified ; ) for , shall Abraham , and not these Men ? ) And , being justified by Faith , ( as i Saint Paul saies ) they have Peace toward God , through our Lord Iesus Christ : by whom , we have accesse ( as heads ) unto this Grace , wherein we stand , and Rejoyce under the hope of the glorie of God. And ( here ) is the TRIANGLE , we spake 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 Righteousnesse ; by whom , they had Peace with God , which ( as a ground-line ) leades them to Ioy in the holy Ghost ; in the second angle . Which ( first ) arises here ( on earth ) to lift-up their hearts ; and ( after ) returnes to the third angle ; and finishes , with them againe , in heaven : from whence , the Starre , and these influences , came . This Ioy , they ( then ) but tasted ; but ( now ) they doe enjoy eternally with him , ( they sought ) in the glory of God the father . Where wee will leave them , above the Starres ; to receive the full Reward of all their Labours ; and consider ( alittle ) with our selves , how wee may so keepe this Feast of their Memorie , that wee may ( at last ) come to bee Guests , at that Table , where now they feast with the Lambe , and his Spouse , for ever . And , that is to be done , Two waies . First , We must behold our Object . And ( Secondly , ) We must make our selves , like them ; and so following them , we shall come to the same End , they did ; ( Ioy. ) First ; Though that Starre bee gone ( that led them ) ; yet , God hath not left us in the darke . Wee have ( as well , as they ) the Light of Nature in our Soules ; which is the Candle of the Lord , ( sayes k Salomon ) Investigatomnia secreta Ventris ; It searcheth all things below : but , not in Heaven . It is no Starre ( indeed ) ; but , a Candle : and ( which is worse ) it winkes in the Socket too , and burnes dimme , since it fell , in Adam . Yet , though it halt , ( like Mephibosheth , after the fall ) it is of the Blood royall ; and should bee regarded . For , it proceeded from God : and by It , wee are capable of a greater Light , which God hath also given us . A Light , which they saw not , as wee doe . And that is , the written Word of his Law : which expresses it selfe to us ( as their Starre did , ) by five Beames . By the first : we see , it is a Light. Thy Law is a Light ( sayes David ) : Lux oculis ; a Light , that ( first ) opens our eyes , and lets us ( no longer ) sleepe in death . By this , we begin to be awake , and understand somewhat . Nay : it is Lux pedibus , a Light ( not onely , to be looked on ; but ) to be followed . Which , that we may ( more readily ) doe , we may see ( by the second Beame ) ; that , it is no Candle , nor earthly fire ; but , Starre-light . It is , an Epiphany ; a thing , on Mount Sinai , revealed from above : from heaven , it selfe ; and comming downe , from thence . By the third Beame , we perceive Cujus : whose Starre it is . Even his , that dwels there ; Gods Word , that sent it . And ( more particularly ) by the fourth Beame ; whence it rises ( in Oriente ) in him , that is Oriens : it is ( Verbum , per Verbum ) Christ , the eternall Word , offered to us in the written Word . And , by the fift Beame ; we perceive the Motion : as it came from him ; so , it leades to him . For , Christ , is the end of the Law ( sayes Saint l Paul ) . Now , though this , be a great Light : yet , the Law and the Prophets ( in comparison ) are but Starre-light : such , as these men had , to find him by , in respect , of what we have , at this present . In former times , God spake to the Fathers by the Prophets ; but , in these last dayes , Hee hath spoken unto us , by his Sonne ( m sayes the Author , to the Hebrewes ) . Hee hath called us ( saith n Saint Peter ) into his marveilous light . And , that 's his glorious Gospel . Which , is not like a Starre ( with five Beames ) : but , a great Constellation of Starres : whose Beames cannot bee counted . The very Via lactea ; that broad Path of Light , which ( through the Starry-firmament of the Law ) leades the high-way to the house of Iove . In which , every severall passage ( verse , or line ) that touches Christ , is densior pars Caeli , ( a particular Starre ) which stand thicke together , ( as marks , of direction ) and doe ( all of them ) in their order , make one great Constellation . In midst whereof , rises the bright morning-Starre ( himselfe ) ; and ( as Saint Iohn the Baptist said ) , Oportet illum crescere ; that , hee should grow , and rise by degrees ( as day , doth ) : So he was content ; first , to appeare like a Starre ; and , by degrees , ( like severall Beames ) to shew himselfe . By the first , hee but dawned , to Adam , ( in Semine Mulieris ) . In the second , he appeared to Abraham ( in Semine ejus ) . In the third , he sparkled to the Iewes ( Orietur Stella ex Iacob ) . In the fourth , he blazed to the Gentiles ( this day ) , ( Vidimus Stellam ) . In the fifth , he rises , as a full Sunne in the Gospel ( Sol Iustitiae ) ; and shines gloriously to this day . So He , that was but a Starre , to them , in the Cradle ; is ( now ) a Sunne , to Vs , in the Gospel . And , this Sunne no sooner casts a Beame on Vs ; but it workes , as the Starre did . First , It mooves in us ( if we be right mettle ) ; it raises Faith , which will reflect the light againe . The smallest pins-head , ( if it be bright ) will reflect the Sunne , as well ( though not so much ) as a greater : and , the least sparke of true Faith , ( a Starre , no bigger , then a graine of Mustard-seed ) so it doe truely shine , is sufficient . We shall know it , by the motion . It ( first ) moves within : and ( then ) it mooves us on : wee come ( as hee hath ordained ) to the Place , ( where Salvation is to be had ) to the Church , and enquire farther . And , there wee meete with an other Firmament of Starres , to guid us ; ( his faithfull Ministers ) o Lux Mundi ( as he cals them ) , Starres of this World , who ( in their severall Orders ) being of severall Magnitudes , doe direct us , either by the particular Beames of their owne pious readings ; or , by the Light of Constellations ( Fathers , and Councils assembled ) . But , let us be sure , we follow a Starre ( then ) and not , a Glow-worme . For , Hee , that said ; I will p ascend above the Starres , and be like the most high , ( the Devill ) hath his Starres too ( such , as they bee ) . The Starre of your God Remphan ( q said Amos ) : And to the adorers of the World , the Flesh , and himselfe ; Hee can make a wretch , thinke a great rich Knave , to be a heavenly King , and all his peices of Gold , Starres . He can make a Letcher , thinke a Puncke in a Carroch , to be a Venus in a Charriot : a very blazing Starre . A drunkard , to take Earth for Heaven : the ground , shall looke blew ; and every Stone , shall bee a Starre . These , are Ignes fatui : not Starres , but Fooles-fires ; that onely leade 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 Starres ( as Saint Iohn speakes of ) r that are falling Starres ; and others , though they shine long , and doe not fall ; yet , the s Dragon hath power to pull them out of their Orbe , with his Taile ( by one Traine , or other ) . But ( God be thanked ! ) wee read of some Starres , that t Christ himselfe holds in his owne hand . They , are safe ; and such , as hee leades by the hand , wee may safely follow . And they , are to be knowne , by their five Beames . First , if they be Lights ; that they can open the Eyes of the blind ; and informe the ignorant : Secondly , if they be Starres ; not fire-brands ; Flaming , in Charity ; not , Scorching , in fury ; like Christ , who was a Day-Starre ; not a Dog-Starre : Thirdly , if they be Ejus , His. For ( then ) they will deliver nothing , but u what they receive from him ; and cast no Beame , but what is warranted , by the light of his Word written : Fourthly , if they come ab Oriente : have a lawfull Calling : and bee ordained by the succession of the Primitive Church , which had her beginning , in Oriente . Fiftly , and lastly , if they be Moventes : if their Feete , walke ; as their Mouthes , talke : if their lives , as well as their Doctrines , lead to Christ. Such Starres we may follow ; when ( for the Triall of our Faith , ) any Cloud of our naturall dulnesse comes betweene that glorious Sunne , and us . But , when wee have ( according to his Ordinance ) received direction and resolution , by his Church ; and escaped the snares , of that Edomite ( Satan , ) he himselfe will shine againe ; and by the Beames of his owne Spirit , bring us to himselfe . 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 Sunne ; it is fit , wee should appeare no worse , then our first fruits ( much better ; if it may bee ) : and having so great a Light , we should x Walke as Children of Light. The Gospel of this day , is our Epiphanie , from above ; and Wee stand ( this day ) in the first angle ; for Videntes . If We can but make our selves ( like Them ) wee shall finde Ioy , in the second ; and make as perfect a Triangle , in the third ( as they did . ) First ; They , were Gentiles ; so were Wee . Secondly ; They came ab Oriente ; so did Wee , in our fore-Fathers . Thirdly ; They were Men , of the best sort and fashion ; but , it skills not , whether wee bee so , or noe ; if wee be like them in the fourth ; and that is ; Wise-men . And , that shall appeare , by the Faith , that wee have gotten by this Epiphanie . For , if wee bee so wise , as to know that it is Christmas , ( that Christ is borne , to die for us : ) and so faithfull , as to beleeve it : Let this Faith , shine this daie . Let us see , by the five Beames of it , that it is a true Starre ( how small soever . ) Let it send One Beame , out of our Eies : let us ( thankefully ) lift them up unto the hills , whence commeth our Salvation . A second ; through our Mouthes : boldly to Confesse , and cheerefully to magnifie him for this Love. A third Beame ; at our Feete : readily to runne the way of his Commandements . A fourth Beame , at our Knees ; to adore him , in his Humilitie ; and bow them , even at his Name : since ( at this Time ) hee bowed from heaven , to earth , to bee named Iesus ( a Saviour ) for our sakes . And therefore shine fairely forth ( thou fift Beame ) through our Hands ; that ( gratefully , and liberally ) wee may offer unto him , the Gold of our love and Charity ; the Myrrh , of our Teares and Repentance ; and the Frankincense , of our Praiers and Prayses . Behold the Magi , ( loaden , with Gold ; inflamed , with Frankincense ; and hallowed , with Myrrh ) kneele , and Offer at Christs Cradle : shall not a Christian , doe more , then the Heathen ? Is Christ borne ; and , no Dona ferentes ? there should bee publique Offerings , at the Birth of Kings . Yes , but where shall wee lay them ? Christ is in Glorie ( now , ) and needes them not : or if he did ; wee cannot reach him . Therefore They had the advantage of Vs : that they could come to his Cradle ; ( where wrap't in Want , and a few poore Clothes ; ) they could offer , to Relieve him in his Manhood . Could They so ? and cannot Wee ? How often , doe wee see him ( in like Povertie ) when the distressed Members of his Bodie want Reliefe ? Doth hee 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 Meate ? Doth not his Bodie suffer ( yet ) ; when any of his Members stand shivering for cold , and not a ragge to wrappe them in ? Doth not his Soule suffer ; when any Ignorant Soule 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 goe to heaven , before us ; but , they cannot follow us . But , one will say : I have no money , to relieve : an other , I want wisedome , to instruct : a third , I am a Poore man ; and have neither Wealth , nor Wisedome . O Man ! God requires of thee , not what thou hast not : but , what thou hast . Let the Rich man , offer the plentifull Gold of his Charitie . The Wise man , the ( bitter , but wholesome ) Myrrhe of Admonition . And ; hee , that hath Both , let him offer Both. And , ( then ) hee , that hath neither , shall offer to God , the Frankincense of Praise and Thanks-giving , for Both. For , the Poorest , can doe that . Let the Starre of thy Faith shine cleerely all these waies ; or ( at least ) some one of them , this day : and offer freely unto Christ , that his poore Members ( who are the hands , that he receives by ) may know , by thy liberalitie , that thou hast had ( this day ) an Epiphanie . So , shalt thou , bee a Starre ( thy selfe : ) an Epiphanie of Ioy 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 thy selfe offered the Gold of thy goods , in thy Charitie , and Benevolence : the Myrrhe of thy Bodie , in thy Obedience and Reverence : and the Frankincense , of thy Soule , in thy Praiers and Praises ; and so given ( in way of Seisin ) the first-Fruits of all the Goods thou hast ( both Spirituall , Corporall , and Temporall ) , Thou mayest ( this day ) keepe a Feast , ( in Gods Name ) , with all Cheerefulnesse , for joy of this Epiphany . And having ( the better to Crowne , and heighten the mirth and contentment thereof ) given thy Meate , to the hungry ; thy Drinke , to the Thirsty ; thy Money , to the Indigent ; and thy Counsell , to the Ignorant ; and so , consecrated thy Body , Soule , and Goods to God : goe thy wayes ( as x Salomon sayes ) , Eate thy Bread with joy ; and drinke thy Wine , with a merry heart ; for God accepteth thy workes . And then shall arise unto thee , joy ; Ioy in Christ revealed unto thee , by the Epiphany of this Gospell : whom , ( like a Wise-man ) thou hast sought , in Hope : found , by Faith : and offred unto , by Charity ; no doubt , but thou shalt safely returne home into thy Heavenly Country ; whence , thou ( first ) camest : and ( in the meane time ) ( Gaudere cum Gaudentibus ) rejoyce with these wise-men , as they did . Thou shalt have more Ioy , in the continuall Feast of a good Conscience ; then the w●…ldly Feasters have , in their Corne , and Wine , and Oyle . For , Corne and Wine shall bee ( Sacramentally ) made his Flesh and Blood : which shall make thee one Starre with him , as a member of his happy glorious Bodie ; whereby , thou shalt be annoynted also , with the oyle of gladnesse , above thy fellowes ; that regard not these Mysteries . Ioy and Felicitie is that , all men seeke for . It is the Summum Bonum : but ( then ) it must bee eternall ; or else , it may bee Bonum ; but not Summum . This Ioy ( in the text ) rises to us on Earth , by Christ ; and finishes with us , and him , in heaven ; where , is Eternitie . Let us therefore , ( even in the middest of our Feasting and Mirth ) lift up our hearts to him ( our Starre ) since hee hath declared himselfe ( thus ) to us ; and , we shall feele Ioy arise ; that will ( first ) Comfort us ( here ) and ( after ) meete us ( there ) where hee dwells eternally , that shall make us shine ( our selves ) Sicut Stellas in perpetuas habitationes , as Starres for ever and ever . Mans Heart ( wee know ) hangs , naturally , with the sharpe end , downe-wards : where , ( like a noble Pyramis inverted ) it is often ( too deepely ) stuck into the Earth : so that , what ever spreads up-ward from it , savours of the Soyle ; and must needes doe so , while it seekes to nourish it selfe , from Below . And , most of the Seers ( the Wise-men ) of this world , goe ( first ) by the ground-line , to seeke a false Ioy on Earth , ( whence , it is not possible , there should be any Resultance to make an Angle up-ward : ) But when ( by Gods grace ) there is an Object revealed from above ( as this Starre , or the Gospel , for example ) it is able to turne a mans heart in his belly : Then , wee begin to have Sursum-Corda : then , wee are upon our true Base ; and the Pyramis stands ( as it should doe ) up-ward . I know , it is wittily observed , That in the naturall frame of the Bodie , the Heart hangs ( with the open-part ) up-ward , that It may ( more readily ) receive Influence , and Guifts from heaven ; But , when ( by an Epiphanie ) it hath so done ; It ( thankefully , and Supernaturally ) turnes the Point upward , ( like a Needle , to a Loadstone ) and so powres-out againe the over-flow of those Graces received . Which ( some time ) falls on the Poore ; in workes of Charitie , to relieve their Bodies : and ( some time ) on the Ignorant ; in good Instruction or Example . So that ( TRIANGVLARLY ) we lift-up our hearts , and make Heaven our Object in the Top. Whence , descends one Beame that ( through us ) powres-out these Graces : and an other Beame , that ( for the same cause ) makes Ioy arise to us , on Earth . Which ( first ) touches us , with one Beame , ( here ) and ( after ) meetes 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 it selfe . For , as from the Father , respecting the Sonne ; and the Sonne , respecting the Father ; proceeds the holy-Ghost , ( the Spirit of Ioy and gladnesse ) in whom ( by a Trine-Vnion ) they are perfectly - Vnited : So , from heaven , regarding Man ; and Man , regarding Heaven ; proceedes true Ioy 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 Iustification : by the Sonne ( in the first angle . ) Which Faith , first ( thankefully ) reflects the Beame ; and lifts-up our hearts , to powre-out the workes of Charity : And ( then ) leades us , by the Branch , or ground-line of Peace in Christ , to Ioy 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 againe , the third Angle , with us above , in Gaudio maxime ; Where , wee all hope to be Vnited in the glorie of God the Father ; There , to shine our selves , z Sicut Stellae , in perpetuas Habitationes : as the Starres for ever and ver . So ( here ) wee will end our Meditation , on this Epiphanie : and ( like these wise-men ) since we can question , but not comprehend , the Mysteries therein ; We will leave our Contemplation , and doe ( as they did ; ) fall to Adoration : Saying , as the Church ( this day ) hath taught us . O God , which by the leading of a Starre , didst manifest thine onely begotten Sonne to the Gentiles ; Mercifully grant , that wee , which know thee now by Faith , may , after this life , have the fruition of thy glorious God-head , through Christ our Lord ; Amen . APENDIX . HAving ( according to my weake facultie , and distracted Studies ) set downe , what I thought most profitably observable on the Epiphany ; I suppose , it will not be amisse , for the Curious ( that are at leasure ) to see the diversity of opinions , which the Wise-men of the latter times did hold , both concerning these Wise-men , and the Starre that led them . Wherein , I dare determine nothing ; since those grave Doctors could not : onely I will set downe briefely what I have read ; and let every man thinke , as God shall please to guide him . FIrst , for the STARRE ; that led these Wisemen to Christ ; and what it was . One thinkes it was one of the very Starres , that descended from the Firmament to waite on these men , to Christ : and that 's a Gregory Nyssene : but hee seemes to goe alone : for the current is against him . Almost all the rest ( sayes b Maldonat ) thinke it no Starre , but the similitude of a Starre ; Non naturam sed Figuram duntaxat habuit Stellarum ( sayes c Chrysostome ) . For , this differed from the Starres : First , in d 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 Abulensis . But if no very Starre ; what then ? f Some thinke it was the holy Ghost that now at Christs Birth appeared , like a bright Starre ; as ( after ) hee appeared at his Baptisme , like a white Dove . g And others , thinke it was Gabriel , that appeared to the Shepheards like an Angell ; and , to these Men , like a Starre : ( for Angels are called Starres too , Apoc. 1. 29. ) h Others say : whatsoever it was , Non poterat moveri , nisi ab Angelo : peradventure , for this reason ; the Starres ( naturall Lights ) were made in i ministerium cunctis Gentibus ; And the Angels ( Spirituall Lights ) were appointed k to doe Service to the Elect. Therefore , a Starre to shew it , because they were Gentiles : and , an Angell to moove it ; because they were Elect. Others thinke it was a Comet : Ego aut Cometam , aut Angelum dixerim , ( sayes l One ) . An m other denyes it to bee a Comet , by nine or tenne reasons . Whereof , these are part , viz. Comets onely 1 appeare in the night ; they 2 move Circularly with the Heavens : they 3 vanish , with the Starres ; they 4 are too high , to lead a way on earth ; they 5 use not to appeare at the Birth , but at the death of Kings , &c. This did not : was not ; so , therefore , was no Comet . Notwithstanding , it wanted not altogether the signification of a Comet ( sayes n Aquinas ) . For , it foreshewed the comming of the Kingdome of Christ , which shall o shake and confound all the Kingdomes of the Earth ; and stand ( it selfe ) for ever . p Baronius sayes , it is not easie to define , of what substance it was . But q Tostatus hath ventured to doe it . It was ( sayes hee ) de naturâ Elementorum , corpus de vaporibus : and the Light or fulgure in it , was purely Supernaturall . But , whatsoever it was , it is most generally held with r St. Austin , that it was de novo . Nam Virginis partu , nova Stella apparuit , sayes hee . It was New created , for this very purpose , whatsoever it was . 2. The second Question among them is , At what time the Starre appeared ? and s some say , Two yeare before Christ was borne . And they collect it , because it is said by t Saint Matthew , that Herod commanded all the Children of two yeere old , and under , to bee slaine , according to the time hee had diligently learned of the Wise-men . As if they had seene it two yeere , ere they came . u But others say , that it appeared ( first ) on Christs Birth-night ; and that , as Herod ( knowing that Christ was to be borne in Bethleem ) not onely slew all there , but all in the confines also ; So knowing that Christ was Borne on Christmas day ( Twelve dayes before the comming of the Wisemen ) he slew all that were older or younger , by a yeare , ( before , or after ) to bee sure of him : Vt propria Malitia ampliavit locum , sic ampliavit & Tempus ( sayes x 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 Starre first ? And y some , ( because it is said : Wee have seene his Starre in the East ) thinke that it is as if they had said , wee ( being in the East ) have seene his Starre ( viz. in the West ) ; right over Ierusalem . Which was the reason , that they came thither first . ( And wee read not , that it mooved , 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 Ierusalem , where he was not . But z Others , who say ; ( if It had appeared over Ierusalem very high in the Ayre , they might have mistaken the Place ; and if very low , ( neere the City ) they could not have seene it so farre off ) doe rather hold ( and they the greater number ) that it was seene ( first ) in the East , where these Magi dwelt ; and , going toward Ierusalem , led them all the way , a going in the lower Region of the Ayre ; and mooved , ut columna Nubis in deserte , to guide them in every crosse path : else , they could never have followed It , so directly ; but they should ( oft ) have lost their way , ere they came to Ierusalem . 4. It is questioned ( fourthly ) , Whether any of the Gentiles , besides Balaam , ( and these men ) had any fore-knowledge of , or viewed at all , this Starre : b Some , hold negatively , and some , say , That other of the Gentiles fore-saw the Starre , as well as Balaam . Albertus magnus , Libro , cui nomen Speculi , saies ; that Albumazar ( the Arabian ) foretold of such a Starre , or rather Constellation , ( in suo majore intraductorio , Tract 6. ) which should have the Appearance of a Virgin , with two Eares of Corne in her hand , nourishing a Child ; Which a certaine Nation , should call Iesus . c Yet Salmeron saies , the Learned denie this Liber Speculi to bee Albertus his Booke . d Baronius ( twice , in one page ) cites Chalcidius ( that commented on Plato's Timaeus ) for taking notice ( as a heathen , I suppose ) of this Starre : which , in that Comment , he calles Amica Stella . fol. 219. But whether Chalcidius were a Heathen , a Iew , or a Christian , e they ( thatset him forth ) cannot tell , as appeares by their Epistles before his worke . Neither can they tell , in what time he wrote . f Others collect ( by the Prophecies of the Sibylls ( if wee have them truely delivered , ) That those Phanaticall women of the Gentiles foreknew the Rising of this Starre , as well as Balaam . Now whether any other Gentile ( besides Balaam ) fore-knew the Rising of this Starre or no ? g Abulensis presumes that many others , besides the Magi , did see it , when it was Risen ; that many might take notice of the Birth of Christ. For that ( saies hee ) magis redundabat ad gloriam ejus . h And Chrysostom saies , That though all saw it , yet all understood not what it signified : Ab omnibus videbatur , sed non ab omnibus intelligebatur ( saies he . ) But i Petrus de Natalibus denies , that all men saw it . For when they came to Ierusalem , it vanished ; and the Iewes saw it not ( saith hee . ) Of which opinion , is k Salmeron , and many others . 5. It is ( fiftly ) questioned , How this Starre declared the Birth of Christ unto them ? l Some say , a Voyce came from it , to direct them . Others , That by the Art of Astrologie they read it in the Starres . Which Art , Isidore Hispalensis ( for it is his opinion ) saies was lawfull , till the Gospel . m A Christo edito , nemo exinde Nativitatem alicujus de Coelo interpretaretur . Now , that they did know him this way , is intimated by Saint Mathew , n ( saies Maldonat : ) when hee chose rather to call them Magi , then Reges ; For , to know one by the Starres , is the Art of Wise , or Cunning Men , and not of Kings . But o Chrysologus denies they knew him this way ; Christum nasci per Deum didicerant , non per Artem : and saies , they knew it alto Sacramento , by a deepe Sacrament . p Others thinke , that they ( beeing Balaams Countrie-men ) knew it by Balaams Prophecie ( as I have touched before : ) and others , that ( being Gentiles ) they had it declared out of the Prophecies of the heathen Sibylls . q For Sibylla Erythraea fore-told that a Starre should declare the Birth of a King of the Iewes : r And Sibylla Samia wrote thus . Humano quem : Virgo sinu inviolata fovebit ; Annuit hoc Coelum , rutilantia Sydera monstrant . When a pure Virgin , in her wombe shall beare , Heaven intimates , and speaking Starres declare . s Others thinke , that they ( beeing 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 Others thinke , That they being Magi ( Magitians ) conjured the Devils ; and as ( afterwards ) they confessed Christ when hee cast them out ; so , ( now ) they Constrained them to declare the meaning of the Starre , by the power of their Art , whether they would , or no. And some thinke , that they had it revealed by some Dreame , ( like as they were afterward warned to avoyd Herod . ) The n old Legend saies , They saw a Starre , with five Beames , ( or a five-fold Star ) that instructed them . 1. Materiall , the Starre in the East ▪ 2. Spirituall , the Starre of Faith , in their hearts . 3. Intellectuall ; an Angel in a Dreame : 4. Rationall ; the Virgin Marie : 5. Supersubstantiall ; Christ himselfe . But this Conceit x Abulensis Episcopus dislikes ; and will not approve of it , nisi accipiatur Mysticè , saies he . Others say , the Starre , in it selfe , was sufficient to declare it . For it did not ( like a Comet , with his loose flayringhayrie-Beames ) obscure , what it signified : y but there was ( in it ) a certaine Divine virtue , that did illuminate their hearts , as well as their Eies ; and stirred them up to seeke Christ ; kindling , ( or much increasing ) their faith : by which ( especially ) they understood it : z so Chrysostom . Balaam , their Prophet ( saies hee ) saw It in spirit ; and they saw it with their Eies , and Beleeved . He by Prophecie , fore-told Christ should come ; and They , by the sight of Faith , knew hee was come . And , that they knew it from Balaam , is the most constant opinion of ( almost ) all the old Authors , a saies Maldonat . But ( for conclusion ) When the Star had brought them to the house , where Christ was , in Bethleem , b Salmeron saies ( from the testimony of Maximus ) that the Starre stoopeddowne to Earth and sent forth greater and clearer Beames , then before : to demonstrate not onely the Place , but the very Child . 6. Lastly : It is inquired What became of this Starre , when it had brought them to Christ ? c Some , that suppose it to be made of the Substance of the Elements ; a Body of vapours , say : That Peracto officio , rediit in praejacentem materiam . But d Pelargus seemes to blame Haymo Super Math. 2. for saying , That it was no more seene of men , after it had brought the Magi to Christ ; since Gregorie Turonensis Episcopus saith , It was seene long after ; Yet , not where the Magi saw It , in the Aire ; but , in the water . For , having fulfilled the Office of a Guide . It fell ( e saies hee ) into a Well at Bethleem , where , ( if they will take the paines ) all that are true Virgins , may see the very Starre yet , ( or Moone-shine for it ) in the Water . Thus , doe their Eies dazell , that have looked too curiously after this Starre ; 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 Starre above ; doe as Mistyly behold the Wise-men below : and as uncertainely doe they declare , what they conceive concerning Them. 1. And ( first ) for their Number : and how many they were ? f Chrysostome ( if it be his Booke ) delivers , Tradition that they were Twelve . g Hospinainus saies ; Hee hath heard some old Men affirme , that they were fourteene . And h St. Ambrose intimates , they were more . The Papists contend , they were but Three . And i Pope Leo the first ( for any thing I can reade ) first brought in that opinion ; Whence , they are ( now ) commonly called , the Three Kings . That they were more then Two , seemes probable to k Maldonat , because the Greeke Text , ( in naming them ) uses the plurall number , not the Dual : and ( though not certainely , yet probably ) hee conjectures that they were Three , by their Geifts , ( Gold , Myrrhe , and Frankincense ) as if they offered every man a severall Gift . l But Remigius saies : Non singuli , singula ; sed singuli , tria obtulerunt . For as by Gold , Mirrhe , and Frankincense ; they confesse him a King , a Man , and a God : so , he is not worthy to be a Christian , that himselfe alone offers not all these together : thereby , acknowledging all three , in Him. 2. Secondly , for their Condition . m Some ( and they are many ) hold them to bee Kings . And , they have Scripture for it ( if it bee rightly applied ( Gentes ambulabunt in lumine tuo , & Reges in splendore Ortus tui ( Esay 60. ) n Others , hold them to bee rather Reguli , then Reges . And , though Protestants may not denie them to bee Kings , but they shall bee shent : yet o Maldonat gives Mantuan leave ( in his Booke , de Fastis ) to say ; Nec Reges , ut opinor , erant , because he was a Papist ; and , other Catholiques ( he saies ) may lawfully doubt it ( beeing backed with good reasons : ) which , though hee confesses himselfe not ignorant of ; yet hee , concludes , Malumus tamen credere fuisse Reges . p Others , would rather have them Metaphoricall Kings : because they knew , how to Rule their Carnall affections : and ( in those times ) such Philosophicall men used to Rule the rest . Among whom , q Non poterat Potentior esse , nisi Melior : None could be greater ; but they , that were better . r Some tooke them to be Priests , among the Heathen . And others , That they were Conjurers , ( by some passages in s St. Austin , and * St. Ierom. ) Others thinke , that they were ( at least ) Praestigiatores a kinde of Iuglers or Deceivers : because they deceived Herod ( saies the old Legend ) by going an other way , home . Indeed the word Mechaschephim , ( which is used in the Hebrew Gospel of Saint Mathew ) signifies Praestigiatores . But t Maldonat thinkes , that word was carelesly put in by Munsterus , ( in stead of the Word in Daniel ( chap. 1. 20. ) which signifies Wise-men ; that is , Astronomers . For so , others hold , they were Genethliaci , saies u Issidore ; Mathematicians , such as tell fortunes , by the Starres . Of which opinion is x Pelargus ; and concludes , they were neither Kings , Priests , nor Conjurers . And , for Conjurers hee is of y Salmerons minde , and joynes with him , in the same words : Tales indigni , qui aut quaererent Christum , aut quaesitum invenirent : ne dicam , adorarent . 3. Thirdly , for their Names . z Some say ; the first , was called in Hebrew , Apollius : The second , Amerius : The third , Damascus . In Greeke , the first Pedalath , or Galgalath , or Galagalath : the second , Malgalath , ( or Magalath : ) and the third , Tharach , ( or Sarrachim . ) But these shew , so like Barbarous Charmes for the Tooth-ach , that z Salmeron saies , Nomina haec conficta sunt ab aliquo Nebulone ; some knave was the Inventor . Mary , their Latine Names , ( Melchior , Gaspar , and Balthazar ) are taken to bee authenticall ; and are usually painted , under their Pictures , in their Churches . Yet a Philip Melancthon thinks , they were not true ; but fictitious Names : first devised by some Poet , in some Encomion of these three Kings ; whereby , hee would onely shew , in faigned Names , what Persons were fittest to beare Rule , and governe Kingdomes . 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 Balthazar , ( of Baal and Sar ) Dominus Militiae ; a Captaine of Souldiers . 4. Fourthly : What maner of Men they were . b One saies Melchior was an old man , with a long white Beard . Gaspar was a young man without a Beard ; and ruddy hayred . Balthazar , was well-Bearded , and all Blacke , like an Ethiopian . c Others say , that Melchior , was the young-man , about 24. yeeres old : and , that Gasper was the old-man , about three-score : and Balthazar , was about fortie . d And , that none of them , was blacke ; but all , white men . Yet , the first description is followed , in all their Pictures ; though they , that make them , be certaine of neither . 5. Lastly , Their Countrie , from whence they came , is as controversall , and incertaine . e Some say , they came from severall Countries : that Melchior , was King of Nubia . Gaspar , King of Persia : and Balthazar , King of Saba . f Some hold , they came , ( or ( at least ) One of them ) from Ethiopia ; because hee was so Blacke , ( though Ethiopia bee not East ; but South from Ierusalem . ) But , from the East , they came All ; as is plaine ( in the Text ) Ab Oriente venerunt Magi , ( Math. 2. ) Now , the question , is , from what Easterly Part. g Ierom Osorius notes ( out of the ancient Annals of the East ) that the King of Calecut , in the farthest part of India was one , ( if not the chiefest ) of these three Kings . And h some , set them so farre East , that they make them two yeeres , a comming . Which were it so , they had lost their labour , to seeke Christ ( then , ) either at Bethleem or Ierusalem : for beeing presented at Ierusalem , ( forty dayes after his Birth , ) hee went and dwelt * in Nazareth ( saies Saint Luc. 2. 39. ) i But others hold , more generally , ( with the Church ) that they came in thirteene dayes ; and therefore thinke they came not so farre-off ; but rather , from Persia. For , that is full East ; and ( there ) the Kings were , anciently , called Magi ; as they are , in the Text. Which opinion ( as most common ) best pleases Maldonat . And , though the farthest parts of Persia , bee too-farre , for a thirteene daies Iourney ; Yet the neerer parts , ( hee saies ) are within 200. Leagues of Ierusalem . And ( to make the wonder , lesse ) it is like ( hee saies ) that they used Camels and Dromedaries ; which can rid fortie Leagues a day : and , that they used such Beasts to bring them and their Treasures ( it is said ) was fore-prophesied by k 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 Others say , they came nothing neere so farre : But , from Arabia ; that borders on Iudaea South-East ( as appeared by their Presents ; Gold , Myrrh , and Frankincense ) which are the proper Natives of that Countrie . And , that they were not onely Arabians ; but of the Posterity of m 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 Adrichomius Delphius affirmes , that they were of Arabia foelix ; and , that the Citie Saba , that gives name to that Region , was the Metropolitan and kingly Seate of Gaspar ( one , of these Magi : ) and , cites us two places of Scripture for it ; ( if they will serve the turne . ) One , out of the Psalmes , o Reges Arabum , & Saba , dona adducent : and an other , out of Esay , p Omnes de Sabâ ventent , Aurum & Thus deferentes . To confirme which , q Baronius saies ( in effect ) That the Queene of Saba was an Ancestor of that Line ; who ( long before ) mistaking the Prophecie of Balaam , tooke glorious Salomon , to be that Starre and King , which should rise in Iacob ; Of whom ( indeed ) hee was a Type ( as Shee , perhaps , might be , of these Men : ) And so , Shee came a great way ( good woman ! ) to offer Aurum & Aromata , such gifts unto him , as These ( of her Posteritie ) did long after , more happily , offer to Christ himselfe . But , since they are ( more generally ) held to come by Balaams Prophecie ; r Some thinke , that they came not from Arabia ; but from the Countrie of Balaam ; and , s that they were of his posteritie and kindred . For , Aram ( Balaams Countrie ; which is Syria ) is not above sixe or seven daies Iourney from Iudaea ; and is called ( positively ) the East , ( as wee have formerly noted out of Numbers cap. 23. 7. ) This Countrie , is held ( by t Tostatus ) to be in that part of Syria , which is called Mesopotamia . Now , Babylon ( lying on the edge of Mesopotamia ) gave occasion to u others to thinke , that these Wise-men were Chaldeans : For so , the word ( Magi ) is sometimes interpreted . And so , they imagine that they came from about Babylon . Thomas Aquinas seemes to intimate , that they came from some place ( here about : ) For , Babylon stands Northerly from Ierusalem ; and ( he saies ) that the x Starre , which led them , moved from the North into the South . Which I wonder , he should say ; since the Wise-men say themselves , ( Wee have seene his Starre 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 onely , because they lye there , ( or else , they lie , that say it . ) If you have the patience , you shall heare the Epitome of the whole Legend ; with which , we will briefely conclude this our Apendix . Besides the ordinarie Legend , y Tostatus saies to this purpose . That , there was certaine people in the extreme East , who had a Prophecie written , in the name of Seth ; which foretold of a great King to be Borne ; at which time , a bright Starre also , should arise ; which should have in it , the forme of a beautifull Child , with a Crosse upon his head . Which Prophecie caused Twelve devout Men , of the posteritie of Balaam ( their Sonnes , for many generations , ever succeeding them in this worke ) to watch , by Three a night ( in turnes ) on the Top of Mount Victorialis ( wheresoever it was ) for the rising of this Starre , yearely after harvest : At last , three of them espied It on Christmas eve ; and the Child in it , with his Crosse. Who spake to them , and bade them to go to Ierusalem , to seeke the New-borne 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 St. Chrysostome in his Sermon on Saint Mathew . cap. 2. Of which worke , Erasmus ( that translated it ) saies ; a It was none of Chrysostoms ; neither can he , name the Author . And , divers other Papists , ( when they tell this Tale from him ) b call him , Author Operis imperfecti ; and not , Chrysostom . And , for the Tale it selfe ; Maldonat calles it ( there ) Historiam apocrypham . And , c Baronius saies ; It seemes to be invented ab Haereticis Sethianis ; therefore , ut inanem , praetermittimus , ( sayes He ) . Well , at last , to Ierusalem they come , and ( there ) they learne , he was to be borne in Bethleem : whither , being come ; they finde the Child , with his d Mother onely , ( and not Ioseph ) lest the Gentiles should receive scandall , by seeing a Father of his , on earth . And , having offred ( as wee have heard ) ; they returned backe , by Sea , ( sayes e Ludolphus ) on purpose , to deceive Herod . At which , he was so much inraged , that he sent ( in a fury ) to Tharsis , ( where they embarked ) and burnt all the Navy in the harbour there . For which , they have a Prophecie ( if it be to the purpose ) In Spiritu vehementi conteres Naves Tharsis ( Psal. 47. 6. ) f Being safe arirved in their Countrie , they were ( after the death of Christ , ) confirmed in the Faith , by St. Thomas , ( the Apostle for India ; ) by whom , they were Baptized , and ( after ) helped him to preach there : [ They must needes be good Preachers in their owne Countrie , that were so bold , in Herods ( saies g Salmeron ) ] and ended their lives in peace ( saies h Peter de Natalibus : ) by Martyrdome ( saies i Author operis imperfecti ) and were buried , in their owne 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 againe ) to Constantinople . After which he sent them farther k West ( to Millain ) : 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 Inne : But , in the time of Fredericke Barbarossa , ( after the Sacke of Millain ) , they were sent farther West ( to Colen ) : where , they can scarce yet rest : they burne so much Lampe-light , over their Graves . But , this Tale is contradicted too , by divers . For , Salmeron ( as I remember ) sayes ; That they were much mistaken in Geography , that say they returned by Tharsis . For , that was , to goe much farther from home ; then when they were at Bethleem . And ( for burning the Ships of Tharsis ) so remarkeable a thing could scarce bee omitted , by Iosephus ; who writ the life of Herod at large . Neither is there any mention , of their being Baptized , by Saint Thomas , in l Abdias Babylonicus , ( from whom , all the Legends of Saint Thomas seeme to be transcribed ) who professing ( there ) Supervacaneis omissis , to write onely 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 ) cites it out of Saint Chrysostome ; yet , it will prove to bee but Author operis imperfecti ; and so , want a certaine Author . Lastly , the said m Claudius de Rotâ , sayes not , that Constantine ; but Helena ( his Mother ) brought them to Constantinople : and , not Fredericke Barbarossa ; but the Emperour Henry , brought them to Colen . And , as they agree not , who brought them ; so I thinke it is as controversall , whether they bee there , at all : But rather , ( as Father n Latimer said ) it is but an Illusion of the devill , to stirre up men to worship Stone and Wood. For , I am informed by Eye-witnesses , that their Sepulcher is ( also ) to be seene at Saragosa in Arragon ; where , the Spaniards are as confident they have them , as the Germans , at Colen . This is the briefe , of the uncertainty of the History ; which men beholding through the mist of Antiquity , say ( sometimes ) it seemes thus ; and ( sometimes ) it seemes otherwise ; when ( indeed ) they see no certainety ; 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 Iejunabunt . But the dayes will come , when the Bridegroome shal be taken from them : And then shal they fast . Let the words of my mouth , and the Meditations of my heart , be alwayes acceptable in thy sight , ô Lord , my strength , and my Redeemer . THis Text , is a part ( and indeed the summe ) of our Saviours answer , to the Question of the Disciples of Saint Iohn ( and the Pharisees ) concerning the Exercise of Fasting . Which , hee blames not them for performing , nor quite exempts his owne , from doing : but onely shewes , why ( for a while ) His abstained from Abstinence ; in respect , that Hee himselfe ( the Bride-groome ) was with them : His presence was a Supersedeas to their Fasting : ( for that short time . ) And that , for three Reasons . For three kindes of Fasts there were ( anciently ) among the Iewes . First , Iejunium Expectationis : And that , they needed not to fast ; having ( here ) the Expectation of Israel ; the long-looked-for Messiah , in presence , with them . Secondly , Iejunium Refraenationis , ( that tends to Amendment of Life : ) and this , they needed not neither ; having such a Master , ever with them , as ( on all occasions ) was a bridle to their Extravagancie : whose only eie , ( or word , ) could doe more in them , at the present ; then Austeritie , and strict Discipline , in others . Thirdly , Iejunium Contemplationis : When ( like Moses , in the Mount ) one cannot minde Meate , for the sweetnesse of those Raptures : but this , they were not ( yet ) capable of ; ( being unlearned , rude , and Ignorant ) till the Holy Ghost came on them . Which would not bee , till his departure ( Iohn 16. 17. ) Therefore , till the Bride-groome were gone , they could not fast . But the dayes would come , ( hee saies here ) cùm tolletur ; when hee should be taken away ; and then his Disciples must fast too . Nay , so well , he likes the Exercise , that ( Tunc Iejunabunt ) then , they shall Fast. This a Future , is in the nature of an Imperative . For , when he tells Iohns Disciples ( and that , in the hearing of his owne ) that ( hereafter ) they shall fast ; hee doth not equivocate : but , his meaning is , that in those daies , they shall doe it indeed ; as surely , as hee saies it . And this Answer hee would not onely give the Disciples of Iohn , and the Pharisees , to stay their stomachs with , ( who were too sharpe set on his Disciples , for not Fasting , with them , at that present time : ) but , he would have it also , to bee a Memento , to his owne . That , when time is , they should be sure ( as of Dutie ) to observe , and performe this Exercise , hereafter . So , Iohns Disciples have their answer , to satisfie them : Christs Disciples have their dutie to exercise them . How Iohns Disciples were content with their Answer , Viderint ipsi . It was an answer given them ; wee , leave it to them . If wee bee Christs Disciples , let us looke to our owne Dutie . And that is , Iejunabunt : For , ( Venerunt dies ) the daies are come : and , [ Tollitur Sponsus ] the Bridegroome is gone . To proceed , with the Text. Tolletur , is the principall Verbe ; and the verie axis of it . All the other words in it , are but the Circumference ; from whence , the chiefest of them , send their lines , to this Center . It stands in the middest , and touches the rest , in three places . First , In the Time : Secondly , In the Cause : Thirdly , In the Effect ; which is , the Dutie . First , In the Time [ Venient Dies : ] As one daie comes , so another daie goes . There is a Tollentur , touching them . Some must bee taken away ( that stand betweene ; ) that others , that are to follow , may come in place . There must bee a Tollentur , first ; that , there may come a Venient , after . For , when hee saies , the Daies shall come ; he meanes , all betweene shall ( first ) be taken away . And ( then ) [ Venient Dies ] comes the daie indeed with an other ( Tollet●… ; ) that touches ( Sponsus : ) Tolletur Sponsus . And that , is the second . Lastly , When it hath touched the Bride-groome , it reaches to the Children of the Bride-Chamber , ( Illis ) the Disciples ( here : ) and touches them , [ in Iejunabunt ] the Dutie . For , Iejunare is , but Tollere ; to take away , or withdraw , thereby , to diminish , by abstayning from somewhat . So ( indeed ) the Dutie is Tollere ; to take from our selves , by Fasting ; that wee may bee subdued ( Tolerando ) by suffering : And that , at this Time ; because the Daies 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 thinkes ) the Text is fit , for the Time. For here is ( first ) [ Venient dies . ] the Time in it : ( secondly ) here is [ Iejunabunt , ] to teach the Dutie : and thirdly here is [ Tolletur Sponsus ] the Cause : to be our Good-Fridaies Meditation : And these three are the parts of all , wee intend to write , at this time . By all good order , wee should begin with the Nominative Case , and the principall verbe , [ Tolletur Sponsus : ] but [ Venient dies ] comes in the way , and begins the Text. The daies , are come : and Lent is begun . And , it is not Good-Friday ( yet . ) Well ; therefore leave that ( the principall Tolletur ) to the day , it was done on . Come to it , last . And , in the meane time , learne our owne Tolletur : how , to Take from our selves ; to make roome , and preparation , for the Passion , and the Passeover . For [ Iejunabunt ] is the Exercise of the Time ( yet . ) First , The Time. ANd , because the Daies are come , and , this Exercise is included in certaine Daies : wee may consider ( a little ) of the Daies ; ( the Time , that is come . ) And , therein , the Custome ; before , we come to the Dutie . The Daies of Fasting , are called Quadragesima : because , they amount , to fortie , in number . But , if you count from Ashwednesday , they come , to sixe more ; which are the Dominicall Daies . These 6. therefore , ( in a manner ) the Ancients except ; and , enjoyne no great strictnes on those sixe Sundaies in Lent ; in honour of the Resurrection : but retaine the weeke-daies onely ; which , come to just fortie . Which number is much celebrated of the Ancients . It consists , of foure-Tens ; and therefore , they enjoyne so many dayes , of strict observance ( in the Gospel ) because , ( they say ) Virtus Decalogi , per quatuor Libros Sancti Evangelij impletur : that is , the ten Commandements fouretimes over . Moreover , they observe ; that , fortie yeeres , the Israelites were in Abstinence , in the Wildernesse , fed onely with the Bread of Angels . Fortie daies Ezechiel slept on his right side , in Mysterie . Fortie daies , it rained on the Earth ; to Baptize it , at the Flood . Fortieweekes , Christ was in the wombe of the Virgin. Fortie moneths , hee preached in the world . And fortie howres , he remained dead ( for ; so , they reckon . ) Fortie daies , hee lived on the earth , after his Resurrection . And fortie daies , hee had fasted ( before ) in the Wildernesse ; Therefore , fortie dayes are allotted , for our Lent. Which daies ( themselves ) have a Tollentur . They are ( in a kind ) [ Dies sublati , or subducti ] Daies taken away . For , they are taken out of the rest , of the Yeare ; and set apart ( by the Custome of the Church ) for the Tithe of our Time ; which we must pay unto the Lord , with somewhat more observance , then wee doe the rest : for thereabout , the Tithes of three hundred , threescore , and six , ( the daies of the yeare ) doe come . And , if ( perchance ) there fall any over , they are not ill-bestowed . So much , for the Daies , that are now come ; and their number . Now , for the keeping of such a number , at such a Time. Wee observe , that no precept it is ; but onely , a Custome of the Church : and that , of the whole Church : So ancient ; that we know not ( certainely ) when it began . The first , I ever read , was Telesphorus ( Bishop of Rome ) that enjoyned it , in his Decretals ; before there were any generall Councels , ( in the time of Antoninus Pius ) within one hundred thirty sixe yeares of Christ. And , to leade him , it is observed , that Moses , ( in the Law ; ) Elias , ( among the Prophets ; ) did ( each of them ) fast his fortie dayes a peece : as Christ did , in the Gospel . By which , wee see the Custome , is neither against the Law ; the Prophets ; nor , the Gospel . Nor , this Custome ( in the Gospel ) against the Law , or the Prophets . Therefore , when a Custome of the Church , is knowne to be so ancient , so generall ; and nothing ( in the old , or New Law ) against it , It growes ( it selfe ) to be a Law ; and ought ( of conscience ) to bee kept . But , for the beginning of it in the Gospel ; it is held ( by most ) to bee an Imitation of our Saviours Fast. An Imitation of his Action , not of his Miracle . For , as all men are bound to imitate his Charitie , in Curing the Sick ; yet , not his miraculous Charitie , ( by curing with a word speaking : ) so , all men are bound to imitate his humiliation and Fasting ; but , not his miraculous Fasting , in abstayning from all kind of sustenance fortie dayes . Wherefore , the Church ( which hath enjoyned this ) tendring our Infirmities , hath limitted us from Feasting : but , not ordayned 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 Sundaies of it . For , though we are willed to Abstaine and subdue ourselves : yet , we are not enjoyned to Starve , and kill ourselves . In which respect , wee are to observe this Custome , as men willing to follow our Patterne ; but , not seeke , to goe even with it , or beyond it . For Miracles , are ceased . And this , is an Imitation ; not , an Emulation of our Saviours Fast. To this observance , our Patterne leades us ; the Gospel , counsels us ; the Fathers , urge us ; the Custome of the whole Church drawes us ; and the Law , compels us : nay the very Gentile , ( the Turke ) incites us . But , if neither Patterne , Counsell , Vrging , Custome , Law , nor Emulation can prevaile ; yet , Nature ( that desires , to preserve it selfe ) should inforce us . For , if all these , ( that should worke on the Soule , and minde of man ) cannot prevaile : yet the Phisitian , will urge the Time , and Season , to be sit for Fasting ; were it , but onely to preserve the Bodie ; which , at this time of the yeere is best ordered , by a thin diet . Wee have Incitements enow to keepe the Custome , 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 Dutie ( or Action ) must be Mortification : a deadding of the Flesh , and her desires ; Indeed , a Tolletur ; a taking away from it , what it delightes in : to take it downe . That is , not onely by denying it the fulnesse of what it desires : but , even the things , that it desires . So that , it may have , what will preserve it ; not , what will satisfie it . And that , in such measure , as the Spirit shall direct ; not , as the Bodie shall require . For , a Child will cry for wine ; when ( we know ) that Milke is better for him . And , when wee denie and crosse him in his desire , we breake his stomack , and make him more obedient : So , must wee use our Bodies . And , it is not to bee done in Meates and Drinkes onely , ( which righteousnesse , is of the Law ; and may bee learned , from every Proclamation : ) but , we must crosse it , in all the Lusts thereof : and , take away from the Eie , from the Eare , from the Smell , from the Touch , as well , as from the Tongue and Tast. For , since the Flesh and Spirit are at warre , we must take part with the Soule . And having with-drawne all inward Enemies , that may betray it , take ( after ) from the Bodie , all the Munition , that armes , and makes it strong in resisting ; that it may lie dead , and subdued to the Spirit . And at this time , to doe it . Now , ( when worldly Princes prepare against their Enemies ) must wee ( in the Spring ) when Flesh and Blood is most apt to rebell , prepare our selves for Battaile ; by Arming the Spirit with good Meditations ; and , by politike with-drawing the Munition of the Flesh ; thereby , to prevent or refell the violent temptations , and incursions thereof . So , Fasting , is a Taking from : to take downe our selves ; whereby Temptation is prevented , and the Flesh weakned . Quomodo . ANd this is most profitable , for the health of the whole man ; so it bee well done . And , to doe it well , we must follow our Patterne . First then , it must bee done with Charitie . For , Christ ( that had no more Gold or Silver , then his Servant Peter ) gave ( in Charity ) his great Example , ( for an Almes ) to us ; when he needed not to Fast for himselfe . Secondly , with Secresie . For he fasted with the wild Beasts in the Desarts ; where no man saw him . And thirdly , with Cheerefulnesse ; that is , with willingnesse and discretion ; that wee seeme not to Men , to fast , but beare our selves discreetely in the manner : for when hee fasted , hee was ductus a Spiritu sancto , led by the very Spirit of wisedome , and discretion it selfe . First then ; with Charity . Which is , our Liberalitie to the Poore . ( For , our Example ( other whiles ) is no Charitie : God-wott , it is not worth the following . ) With Almes , therefore . For , if wee give not ( what we forbeare ) unto the Poore : wee seeme to Fast , rather to save a Supper , then to benefit a Soule . That , is but a cold Abstinence , that is not clothed with Charitie : neither can it ( els ) ever yeeld us profit . For ; as the Dewe , that falls on the Hils , powers downe , and rises againe in Flowers , to cover the nakednesse of the vallies : So , our Almes ( falling on the Poore , ) powres downe from them , on our Abstinence ; and makes it spring in Flowers , to cover the nakednes of our Workes . In vaine doe wee labour , with the Plough of Fasting breaking furrowes , through the ranke grasse of Gluttony , and plucking up the thornes of Luxurie , unlesse wee also sow the Seedes of Charitie , to make a heavenly harvest . Almes ( some times ) will serve , in stead of Fasting . Redimat Eleëmosynis , quod non potest redimere Iejuniis ( saies Chrysolog . ) quia illius gemitus Dominus non requirit , qui , prose , gemitus pauperum sic redemit . fol. 393. Fasting without Almes , is rather a figure of Famine , then an Image of Sanctitie : For , wee famish the Belly , to fill the Bag. Mercy must goe with it , unlesse we will bee Hypocrites . For , without Mercy , to the poore ; there is no truth , in Fasting . For , Mercy and Truth are met together ; and they will not part ( now . ) The poore mans hand , is the Treasure-house of heaven ; and , the bosome of Abraham : what it takes , is straight laid up safely . For , what hee receives , Christ himselfe accepts . Let us ( then ) give our Suppers to the Poore , when wee fast ; and take from our selves , that they may lay it up for us , till that great Supper ; when wee shall Feast with our Bride-groome ( here in the Text : ) who is ( yet ) taken from us ; but , shall then , together with whatsoever , we ( thus ) Lay up , bee restored to us . And , let us be sure , never to part Almes 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 bee Secret , that we may avoid a maine Rocke ; Vaine-glorie . For , if wee light on that ; it shall bee all our Reward . We must doe it ( then ) in Secret : and though our owne raging fancies ( the Wild Beasts of this Forrest , ) come about us ; and make as though they would drive us out , because wee are not seene enough in this Desart : yet , let us remember [ Secreta , Deo nostro ] Secrets , are Gods ; they are deare to him : hee delights to have Man in simple ; ( alone , by himselfe ) unmixt . God himselfe is an invisible Spirit [ Deus absconditus , as Esay saies ; ] he hides himselfe in Clowdes , and dwelleth in Secrets ; Covered with light , as with a Garment ( saies David , ) that no man can come nigh . And , hee hath also made the Invisible Spirit of Man ( his owne Image ) to dwell in Abditis ; so that , the Secrets of his heart none knowes ; but he , that made it : who is Cordium scrutator : and there is such Correspondence , betweene the Image , and the Prototype ; that God is most delighted with partaking the Secrets thereof . For , alwaies , in secret , Men are most direct , plaine , and uncompounded : when ( often ) in publike they play the Hypocrites , for glory , or advantage . Secret therefore , must Abstinence be : that it may be heartie ; and , that there may be no bragging of it . For , Fasting hath such an affinitie with Almes , ( even in this point , of Secrecie ) that it will endure no Trumpet , neither . Trumpets are , for Feastes ; not , Fasts : they are Instruments of pompe : but here ( absit vana Gloria ) ; one blast , would undoe Fasting , and Almes , and Secresie , and all . When the Devill could not tempt Christ to eate : hee ( next of all ) tempted him to vaine-glorie ; to brag , of what hee could doe . Take heede therefore ; for , Virtutem , qui prodit , seipsum perdit ; Hee , that bewrayes his vertue , betrayes himselfe . For , he ( that brags of his Abstinence ) hath not onely lost his Reward ; but , must give an Accompt for it . Iejuno bis in Sabbatho , but once talked of , quite spoiled the Pharisees Fast , and his Prayer too . That then , it may bee done secretly , wee must use the third Circumstance . Doe it , discreetely , That is Cheerefully . To Carry it well . And , the way to beare it discreetely , is taught us by the mouth of our Ensample , to our eares ; since we could not follow him into his secret Desart , with our Eies . And that is [ Vnge caput ; Lava faciem ] seeme Cheerefull : seeme , not to Fast , to Men ; that thou maist do it , more secretly , to God , thy heavenly Father . And this , is not Hypocrisie ; but , the contrarie . For , those ( that fast , of Conscience ) not only seeme , but are , ( as they seeme ) Cheerefull indeed . They differ ( 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 seeme to doe that , for which they looke so sadly . Therefore , it was well asked ; Si vis , quare tristis es ? si non vis , quare Iejunas ? But we ought to looke ( and to be ) cheerefull : that we appeare not , to men to Fast : that is , [ Ne videamur , illis Iejunare ] lest we seeme 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 feare , that our Reward shall not be seene ; because our Fasting was in Secret ) we shall have it ; and that , openly . This should make us Cheerefull . For , he that lookes sad , seemes ( rather ) to feare Starving ; then to professe a discreet Abstinence . And see , how ( here ) Cheerefulnesse in Fasting , hath an affinitie ( also ) with Almes ; as well , as Secresie . For , as God loves a Cheerefull Faster ; so , he loves a Cheerefull Giver . These Sisters goe all in a Suite ; one Garment fitts them ; and one colour : They are all in Greene. Abstinence , Charitie , and Secresie must all bee covered with Cheerefulnesse . Therefore , at this Time , in fasting , bee thou ( like the Time ) Cheerefull : Vnge Caput , lava Factem . Which words ( litterally ) enjoyne onely an outward Cheerefulnesse , opposed to the sordid disfiguring of the workemanship or God in the face by the Pharisees : but , ( taken spiritually ) it appertaines to the Inner-Man . Vnge caput , ad laetitiam pertinet ; lava faciem , ad munditiam . He ( that anoynts his head ) rejoyces his Minde and reasonable Soule , with the oyle of Gladnesse and Cheerefulnesse : And hee ( that washes his face , ) cleanses his heart , by Repentance , from uncleannesse . Or , [ Vnge Caput ] that is ; Anoynt Christ ( thy Head ) with the Balme of Mercie , 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 ( himselfe ) was washed , ere he fasted , ( being , but then , newly Baptized , by Iohn in Iordan . ) This doe ; and then thou canst not choose , but performe all things [ ductu Spiritus Sancti , ] by the direction of the Spirit of wisedome ; cheerefully and discreetely . 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 Eate , as fast , as they would , ) fast one Meale to eate two together , the next . Some fast , upon a Surfet , and loathing of Meate : others , on the Doctors advice ; to abate grosse humours . Some , because they have no stomack . Some , because they have no Meate . In these , is ( seldome ) Cheerefulnesse . Some fast , because of the Proclamation . Others , for fashion-sake : others , for Company-sake . Some , because they like not the Meate : and some , because they like not the Company . In these , is ( seldome ) Secresie . But some there are , that seeme to come neere the matter indeed . For , they have a good-stomack , and are in good health , have a strong appetite ; and money enough , to buy Meate : nay have a Licence , and care not a pin , for the fashion , or other vulgar respects : and yet , they fast . And , they doe it heartily , secretly , and cheerefully too : nay , set so cheerefull a face on it , as if they ( then ) fared best : But , claudicant in fine : their End , marrs all . For , it is but covetous , Nigardize , to spare a Meale , and put up a penny . In this , is never Charitie . When Vices looke like Vertues , set them close , and ( though they goe 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 owne soule , and of his Neighbour : Which hee seekes , by humbling himselfe , and fitting his estate to the obedience of Gods Commandements , Corpus castigando ( as Saint Paul saies ) that hee may bee more able to receive , to himselfe , and make use to others , of Gods spirituall and temporall Benefits . Therefore , let us not thinke , that our Saviour , enjoyned this Exercise , onely to cast us downe , and pine us , for his departure : but , for our owne good . For , it brings ( us ) forth these excellent Fruits . It purges the minde ; It cleares the Senses ; It subjects the Flesh to the Spirit . It makes a contrite and humble heart ; It disperses the Clouds of Concupisence . It extinguishes Lust : and enflames Charitie . But our Fast ( this Lent ) is enjoyned 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 Daies Worke : for ( as Ludolphus saies , well ) He that would Meditate on the Passion ( as hee should , ) must keepe his Lent well : must abstaine ( at least ) à cibo & potu delicato ; & ad necessitatem utntùm , parcè de utroque sumere : Hee must take away all delicates ; and , take but sparingly , of the rest . So this Iejunabunt is a Tolletur to all , that clogges the Spirituall Appetite ; that it may ( the better ) taste him , in the Sacrament , that was broken for us on the Crosse. And so much for the Dutie : ( the Quid , Quomodo , and Quare of it . ) By which , prepared ; wee come to the principall Tolletur . [ Tolletur Sponsus . ) 3. The Cause . THis is the last , and the Good-Fridayes part of Meditation ( which I designe for that Daie , ) the Cause of our Fasting and Mourning ; His Taking away . And that , was caused by our Sinnes . So , ( upon the reckoning ) it is indeed our Sinnes , wee mourne for . Weepe not for mee ( said He , himselfe ) but for your selves ; and for your Children . And they ( our Sinnes ) are our Children : they proceede from us naturally . So , we weepe , for Sinnes past ; ( that tooke him away on Good-Friday ; ) and , wee Fast , to prevent Sinnes comming ; lest they , take him away at Easter ( when , wee should Receive him againe . ) And that , is the reason , that Fasting and Mourning is this daies Exercise . Tolletur ab illis Sponsus . These words , containe three things . 1. A Person : Sponsus . 2. His Passion : Tolletur . 3. From whom : Ab illis . FIrst , the Person . Who is meant by Sponsus , wee all know . It is Christ ( the Messiah , ) who ( as Daniel saies ) Occidetur : or , as himselfe here [ Tolletur ] must be taken away . But , why should he , that was never wedded ( as we say ) call himselfe a Bride-groome ? Because ( indeed ) a Bride-groome , hee is . For , He never called himselfe by any name , which he did not in truth , make good . Hee is the Bride-groome , of the Church : the Husband , of our Soules ( as is plaine , in the Canticles ; the Gospel , and the Apocalyps . ) Betrothed hee was long since , in the promise made to Adam : and ( after ) Married to our Flesh in the wombe of the Virgin Marie . When , descendens de Coelo , adhaesit Ececlsiae , &c. ( as Isidore saies ) ut pace novi Testamenti , essent duo in Carne unâ . And , such a Bride-groome , he is ; as wants not any thing , that can be desired in a compleate Husband . For , ( first ) he is most Rich : lest hee should be thought unable to endowe his Spouse ( Mecum sunt Divitiae ) Pro. 8. Secondly , most Wise : lest hee should not dispense , and governe well . [ In quo sunt Omnes Thesauri Sapientiae . ] Coloss. 2. Thirdly , most beautifull ; lest hee might displease the Spouse ; [ Speciosus formâ , prae filiis hominum . ] Psal. 44. Fourthly ; most nobly descended , lest hee should bee despised . [ Ipse filius altissimi ] Luc. 2. Fiftly , most Potent : lest hee should be opprest ; [ Omnis Pòtestas , in Coelo & Terrâ , data est mihi . ] Matth. 28. Sixtly , the choisest of Men : [ Dilectus meus , &c. electus ex millibus . ] Cant. 5. But last , above all ; hee is most loving . For , no man hath greater Love , then this , to give his life for his friends . And certainely , ( to expresse his great Love ) hee gave himselfe this Name ; even when hee speakes , ( here ) of his taking away ; that wee might ( the more deerely ) regard and love him for it . When hee would be feared ; he calles himselfe Dominus : When hee would be honoured , Pater . But ( without Love , ) Feare is Servilitie ; and Honour , is but Flattery : therefore , when he requires Love of us ( which above all , is most pleasing ; for it is the fulfilling of the Law ) hee calles himselfe [ Sponsus ] our Husband . Hee hath called himselfe , a Vine : a Doore : a Stone : but Sponsus , is more-neere . A man may have two Vines in his Garden : two doores , 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 bee taken away , well may wee Mourne and Fast. For , we shall never have any other , unlesse he come againe . And , that our Love should bee more enflamed , and our Sorrow more increased , at his departure , he would not onely beare the Name : but , the habit , and forme of a Bride-groome , when hee was taken away . For , scarce in all his life , was hee so like a Bride-groome , as this day of his death . For , though ( in the eyes of his despisers , ) hee was shewed as a Mo●…king-stocke , in Thorne , and Purple , with a silly Reede in his hand : yet , even then ( in the eyes of his beloved Spouse , ( the Church ) hee appeares like the glorious Sunne , ( in the Psalmes ) and comes forth like a Bride-groome , out of his Chamber , with a Crowne on his head , a Scepter in his hand , and a Robe of royall purple on his shoulders , to honour this Daie of his Nuptials : Wherein , giving himselfe for his Church , hee commuted Estates . Hee tooke our Sinnes upon him , and gave us his Righteousnesse ; and before night ( as naked , as God made Man ) did hee suffer for Man his Bodie to bee laid on his Marriage-Bed ( the Crosse : ) where , to consummate the Wedding , ( Dormiens in Cruce ( as Durandus saies ) Sleeping on that hard pillow , hee powred forth Blood and water from his side , to Consecrate us to himselfe for ever . This was hee , ( not our Acquaintance ; our Fellow ; or our Friend onely ; but ( alas ) our Love ) our Bride-groome that was taken from us ; and we , the forlorne Children , of the marriage chamber that are left to mourne , and Fast. Which while wee doe , let us consider the Manner of his Taking away ; that is , his Passion : ( now wee know the Person . ) I enter now into an Ocean of Meditation : an Inundation of apprehension , able to drowne ten thousand worlds in teares : But I will restraine my selfe to the Word ( onely . ) The Word here used both by Beza , and Tremelius for his Passion ( for of that he speakes here ) is Tolletur . It will intimate . 1. What , they did to him . 2. What hee suffered in himselfe . 3. It will touch on Illis , the last part of our division , the Parties for whom . And shew what they are to doe for him againe . And all these from the severall significations of the Word . FIrst then , as Tollere signifies [ Capere , & abducere ] to Take ; and then to carrie away : So first , Manus injecerunt , they laid hands on him : they tooke him , in the Garden : they came about him , like Bees ; they compassed him in on every side , ( as David saies : ) they came forth , as to take a strong Thiefe , ( with Swords , Clubbs , Staves , and Lanthornes ) to make their terrour greater in the Night . And , though their feare were greater , then his ( for , with a word , hee strooke them all to the earth ) yet , durst they lift their heeles against him , the Ring-leader being of his owne Familie ; and one , that eate Bread at his owne Table . But , it was their houre , and the power of darkenesse , therefore they laid hands on the Lord of Light : bound him ( like a Sheepe for sacrifice ) & 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 away . First , to Annas : And , from him , Taken hee was ; and carried to Cajaphas : from him , Taken hee was , to Pilate : from him , taken to Herod : they hurried him to , and fro ; not suffring him to rest , in any place : but , still followed him with ( Tolle , Tolle , ) take him away , take him away ; till they tooke him to Pilate againe : Who ( after all this ill-taking ) tooke and whipped him ; Crowned him with Thornes : beat him , and spit on him , and when hee had done all this , to One , ( who , by his owne confession , hee could finde no fault withall ) the wicked people ( unsatisfied with all this crueltie ) cry yet , Tolle , Tolle . What would they , now ? All this , hee suffered , on Gods good ground ( as they say : ) therefore Tolle ( now ) in another signification . Now : tollere , is Elevare . Tolle sublimem : take him up , away with such a One , from the Earth . [ Crucifige , Crucifige ] to the Crosse , with him . Nothing will serve , but that . The strayning of his Sinewes when they lifted him up , ( his very Elevation ) was a part of his Passion . To that , he must goe , too . Ita extolli oportet ; So must it needes be ( saith hee ( himselfe ) to Nicodemus ) as Moses lifted up the Serpent in the Wildernesse . And , how , was that●… Moses made the Serpent of a Mettall , that must passe the fire , and the Hammer , ere it was usefull . ( For , it was Brasse . ) And ( after ) imposuit eum Perticae ; hee put it on a Perch : So ( here ) when hee had first past the Furnace , and was melted in the Garden , that hee dropt againe ; then they Malletted him with their cruell Fists ; as if he had bin Brasse indeede . And now , ( lastly ) posuerunt Perticae , they lift him to the Perch . A Perch , is a Measure of ten foote long , ( saies Isidore ) and called Pertica , quasi Portica ; à portando . For , the Inch ( or digit , ) the Palme , the Foote , the Cubit , the Pace and the Fadom , are ( all ) Measures , which wee carry in our Bodie ; but , the Perch , is beyond our length . If wee will use that , wee must carry it along with us . The Transverse of the Crosse ( hee carried , ) is held to have bin a peece , much about that length . This hee carried , himselfe ( first ; ) and ( now ) it carries him . Hee is Offered up ( like Isaac ) with his owne burthen of wood . And , though the Divinitie , ( like Isaac ) suffered not ; yet , the Humanitie , ( like the Ram ) was caught in the Brakes ; That , was nayled 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 Cruce ] as the Serpent , in the Wildernesse ; so Christ , on Mount Calvarie . Ita extolli oportet filium hominis ; so m●…st the Sonne of Man ( that is , the Manhood ) bee lifted up , and nailed to the Crosse. And , what would they doe with him , there ? why , still , Tollere : that is ( as Novius Marcellus renders it ) ostendere : to set him to the view , that men might looke upon him . That was the Case of the Brasen Serpent , indeed . And , to that end , was it commanded to bee set up ; that , when men beheld it , they might be Healed . But ( here ) they Naile him up , for a Slippe ( a Brasen Counterfeit ; ) one , that did but say hee was a King : that they might insult and make a shew of him , with a Title , pind 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 saies ; ) and , though there were Spectators , in troupes ; yet , they beheld him not , in the true use , ( that they might looke on him , and live : ) but , as a gazing stocke of scorne , for all people , ( Iewes and Gentiles , Romans , and Strangers ; ) of whom , their large Citie 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 , hee had bin a Serpent , indeede ) is hung up , betweene two Theeves , and presented as a Show , for their first Entertainment , without the City . Behold their God ( tremble , to thinke it ) is ( here ) Set-up ; not to be adored : but , to bee flouted . Whom they meete , not with [ Venite , adoremus ] Come , let us worship , and fall downe ; but , with [ Vah , Vah , ] ah , thou wretch ! Not bowing their knees before him ; but , shaking their heads at him . O Fooles ! To the Serpent ( the Type , ) they committed Idolatrie : to Christ , ( the Truth ) they deny their Dutie . They adored the Shadow ; and abhorred the Substance ; therefore they have ( yet ) for Substance ; nothing , but Shadowes . But , are they now satisfied ? have they done ? hath hee hung long enough ? are their eies yet glutted , with gazing on his racked sinewes ? will they not now ( for pity sake ) adde one Tolle , more ? Tolle de Cruce ? will they take him downe , while He is yet alive ? yes , Tolle-still ; but , in an other sense . Now , Tollere is Occidere ; Take him quite away . Before , his Bodie , was ; now , his Soule , ( his life ) must be taken from the Earth . They meane , to see an end of him ; up they have nayled him ; and there he hangs ; and there he shall hang ( for them , ) till he die . So they tooke him away by a Death , to which the Curse was annexed , ( the Crosse : ) 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 wee come to his , ( in the passive , ) it were not amisse ( though by way of parenthesis ) to know the Nominative case , to Tulerunt : who they were , that ( thus ) tooke him away . Wee need not make any curious search : for , it will be harder to finde , who did it not ; then , who did it . For mine owne part , ( from the King to the Begger ) 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 Romane President ( Pilate ) commanded him to bee whipp'd , and gave the unjust Sentence on him . The Priests , were ever his Enemies in their Counsels ; and Caiaphas ( their chiefe ) was flat , that it was necessarie to kill him . The Pharisees gathered , in Synagogues , against him ; and excommunicated the poore-restored Blinde-man ; for but Confessing him . The Lawyers , put Quirkes on him ; to bring him in compasse of Treason , by denying Tribute to Caesar. The Soldiers , abused him , and Crucified him . His Kindred and Acquaintance , goe about to take him , as a Madman . The Servants to Herod , Pilate , Caiphas ; mocke , and buffet him . Among his owne Servants ; one , betrayes him ; an other , forsweares him ; All forsake him . The Common people ( sans number , or Order , ) the whole Rabble of inferiour Artizans , cry out on him , and preferre a Thiefe before him . And ( no doubt ) but the roguy Boyes in the Street , ( the wicked seed of this froward Generation ) were as forward as their Fathers , to abuse him . Nay ; even the Women-kinde , in their kinde . For , the High-Priests Maides were tampring to entrap Peter , because he did but-looke-like one of His. So , we may conclude , he suffered from King , President , Nobles , Priests , Lay-men , Lawyers , Souldiers , Artizans , Freemen , Servants , Strangers , Acquaintance , Kindred , Friends , Iewes , Gentiles , high , low , rich , poore , Men , Women , old , and yong ; to the end , that he ( that suffered for all kindes of men ) might suffer by all kindes of men . For God ( as St. Paul saies ) hath shut up all in unbeleefe , that he might have mercie 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 himselfe . First , then , as Tollere signifies Suscipere to Vndertake . Willingly he submitted ( suscepit ) he underwent it , to be loaded as a Cart with Sheaves , ( saies 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 drawne at this . But , as he suffered the Devill 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 , hee said ( in the 12. of Luke ) How am I straitned ( or payned ) till it be done ? Therefore , when Peter would have resisted with his drawne Sword ; hee forbad him , with a word of sufferance : ( Suffer them : suffer them thus farre : ) Here , is his Patience , first . Then , come to his second Tollere , ( id est , Sustinere : ) from what , he willingly Vndertooke , to what he sustayned : what he bare , and suffered in himselfe . 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 doe it . And certainly , the Evangelists ( for brevitie-sake ) have writ the kindes onely ; and , not the particulars of his Sufferings . For , what pen is able to set down the severall Scoffes , and base acts of such a Rascall Multitude , when driven with the violence of their owne gyddie malice , they hurry an Innocent to death ? We must therefore admire the summes , since wee cannot know , or count the particulars . In generall , we are resolved ( therefore ) by Aquinas , that Passus est omnes Passiones humanas ; Hee sustained all humane Passions : Non quidem secundem speciem , sed secundum genus : Not , in their nice particulars ; but , in their severall kindes : which is meant of Passion , comming from without ; not , of Sickenesses , or sinfull perturbations , arising from within . And this we shall see , if we consider but the heads , ( the kindes onely ) in genere . First then , he Suffered in his Fame : when they , most shamefully , belyed him , and said ; He was a Samaritan ( that is ; an Hereticke ) ( as if God , could erre ; ) and , that he had a Devill . Secondly , In his Honour and glorie : by their insupportable Blasphemie , Contempt , and scornefull carriage towards him : making him even their Foole , to play at blind-man-buffe withall : and abusing him , in all his sacred Offices : as he was a King , giving him a Reede , for a Scepter ; as a Priest , clothing him in ridiculous white Garments : as a Prophet , bidding him prophesie who strooke him : and , as a Saviour , bidding him save himselfe . Thirdly , In his present Estate : being stript of all , even to his skinne ; and , not so poore a thing as his Inmost-garment left him ; but , these Theeves cast Lotts , and rifled for it . Fourthly , In his Soule : 1. by Feare ; he had Timorem naturalem , or humanum ( as it is a punishment in it selfe . ) 2. By griefe : he wept often . 3. By heavinesse : heavy , even to the death . Last , by shame : having his most chaste body , ( which he had in all his life , with greatest modestie , kept in seemely clothing ) exposed ( now ) all bloody with the whip , on the Crosse naked , at mid-day , to the view of his Mother , kindred , and acquaintance ; to be the scorne and greedy spectacle of his whole Nation . While the Sunne ( ashamed of this indignitie ) durst not looke on his bared body ; but hid his face , and brought a darkenesse over all the earth , to vaile the bleeding nakednesse of his Maker . These , in his Soule . Then fiftly , In his Bodie : and that , in all parts of it : in his Hands in his Feete ; by the tearing nailes : in his Head , by the wounding thornes : in his Side , by the Speare : in his Face , by spitting , and buffetting on : and all over , by the cruell whippe : not , from his Side alone , but , from all parts , of this true Pelican , ran blood , to revive us . Sixtly , hee suffered in all his Senses : In his Feeling ; by the blowes , bloody thornes , nailes , and scourges . In his Taste , by bitter gall , and vineger : In his Smell , by hanging in a filthy place of rotten dead mens Skulls : In his Hearing , by their base Taunts , and Blasphemies : In his Sight , by seeing those , ( for whom hee died , and dearely loved ) doing all this ; and those , ( that dearely loved him ) [ His Mother , and St. Iohn ] stand by him , weeping . The feeling of all which was so sensible unto him , that ( in Ieremy ) hee calls from his Crosse , to all that goe by the way , to consider it , and say , if there were any paine , like his . And ( after all ) upon an attendite , and a videte ( on a sufficient view , and enquirie , ) a non sicut is returned . And that , on good reason . For , none ever suffered , for such cause . Therefore , none ever felt such paines . Excessere ( saith Thomas ; for their Extent : ) Excessere omnes dolores , quos homines pati possunt in hâc vitâ . When God will suffer paine to make him die ; what paine must that bee ? certainely , as much , as humanity could beare ; so much did hee endure , till sence of paine , made him past-sence ; and his noble Soule expired ; suffering ( in the meane time ) the violence of his Passion , by the fortitude of his Patience . But , you will say , hee was God , therefore they might ( well ) lay loade on him ; hee could beare it . But , hearken to his cry on the Crosse ; My God! my God! why hast thou for saken me ? Clamat Homo moriturus , separatione Divinitatis ; scilicet , quoad defensionem ( saies Bandinus ) The Godhead was ( in a degree ) with-drawne from defending the nature ; though not , from the unitie of the person : Nay Bandinus goes farther , and saies , that God ( that could have kept off all this ) might be said ( in a manner ) to suffer himselfe : Quicquid patitur Caro , unita Verbo , debet dici Deus pati . As a Man suffers , when his Garments are torne , though indeede , Verbum nec mori , nec pati , potuerit . Dist. 22. the Word , can neither die , nor suffer . But in his Humanity ; he could and did suffer : and , he shewed 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 ; hee was Slaine : hee died , he gave up the Ghost ; and suffred himselfe to bee quite taken away by death : which is , ultima linea , and as farre , as any man ( in this world ) can suffer . So , they tooke him away by peeces . In poysoning his Fame : in despising his Honour and glorie : in rifling his Goods : in vexing his Soule : in crucifying his Body : in tormenting his Sences : in blaspheming his God-head : and left not a peece of him unmartyred ; till they had killed him . And , when his Soule was taken from their persecution ; they goared even his dead body . And lastly , tooke him from the Crosse , to seale 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 kinde of men , all kinde of paine , in every kinde of subject : that is , in his fame , his honours , his Goods , his Soule , his Bodie , and ( as far , as might be ) in his God-head : And these , in the extremity . For , his sufferings were answerable to the Person , hee suffered in ; and to the sinnes , hee suffered for ; and , to the good will , hee suffered with : all which were in the superlative : therefore his Paines , were unexpressible . From whence , Aquinas concludes ; that the Passion of Christ , ( for the generalitie of the paine ; the dignitie of the life laid-downe ; and the Charitie , with which it was laid downe ) was , not onely , a sufficient , but a superabundant satisfaction , for the sinnes of all Mankind . This was his Tollere ; ( that is , Suscipere , Suctinere , & Occidi ) What hee suffered in the Passive ; from their Tollere , in the Active . But , hee hath an other Tollere yet : and that is , in the Active ( after all : ) Tollere ; as it is taken , for Auferre . For , as hee undertooke , & sustulit ; was taken away , & sustinuit ; so hee was taken away , & abstulit , hee tooke away , too . He was taken away , by taking our Sorrowes , as Esay saies : Hee tooke our Sinnes up with him to the Crosse ( saies Saint Peter ) 1. Pet. 2. 24. Sublatus est , & ipse Tulit ; nay , pertulit ; hee tooke ( and quite tooke away ) that , which was ours , and what was also due to it . For ( as Saint Paul saies ) hee that knew no Sinne , was made Sinne. So that , by taking him away ; Sinne is taken away too . And here comes in the Parties ( for whom ) to claime their part in His Tollere , that they may ( more cheerefully ) fall to their owne . Taken away hee 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 onely , hee is taken away . For , they onely , feele his absence ( for the present , ) and they onely 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 Bridegroome ; but , we know , where they have laid him . To shew that hee died for other mens sinnes ; they laid him , in an other mans Grave . But , if this bee so ; what cause is there ( illis ) for Them ? or ( Nobis ) for us ( that are ( now ) in their case ) to Fast , or keepe a Lent : since our Sinnes , are buried with him ? Sure , there is cause . For , when a man , ( sicke to death ) is new recovered , it is necessarie he keepe a good diet . Hath Christ healed you , and taken away your Sinnes ? Take heed ( then , ) that you sinne no more , lest a worse thing happen . The fomes peccati must bee withdrawne : Sinne came in with Eating ; the Antidote therefore , is Fasting . A good Fence it is ; against the Apple , and the Tempter ; Scutum maximum adversus Diabolum ( saies St. Chrysostom . ) And ( indeed ) hee hath so joyned ( Tolletur Sponsus , with Iejunabunt in this verse : ) that , wee cannot remember Tollere without Iejunare . For that , is his will : That , is the Dutie ( at this time ; ) and that , is the ancient , and true way of keeping Good-Friday . At Easter , wee may Feast : when ( like Matthew ) wee Receive him into our Houses : but ( this Daie ) the Disciples were in great feare and heavinesse ; so must we : and fast , that wee may the better taste him then ; when he shall be raised a quickning Spirit , at Easter . For he hath ( by his Death ) prepared himselfe as a physicall Banqeut for our Soules : grynding himselfe ( by his Passion ) to make his Body against this time of taking Physicke ( the Spring ) to spring up in the Resurrection , as our Medicine , Cordiall , and Preservative ; that hee might heale , and keepe us in health , every way : By sweating ; with his drops in the Garden : by emplaister ; when his face was spit on : By Potion , when hee dranke gall and vineger : By Phlebotomy , when he was whip'd , and peirced : By Bathing , when hee was baptized : By Diet , when hee Fasted : and by a generall Pharmacotheon ; when he gave his Body ( full of all these vertues ) in the Sacrament , to make his Sufferings ours . Fusus est Sanguis Medici & factùm est medicamentum Phrenetici . ( saith Saint Aug. ) That therefore , wee may receive this Cordiall with benefit , wee must doe , as the Ancients . They ate the Passeover with sowre hearbs ; and we must eate the Sacrament , after the sharpnesse of Lents Abstinence , with the sowre remembrance of our Sinnes , and his Passion , that Amendment of life may follow , and his wrath passe-over us ; when , by the vertue of his Passion in the Sacrament , he hath taken all our Sinnes from us . And , this is that , that reaches [ Illis ] to them : and ( Nobis ) to us , of the Bride-Chamber ( his last Tollere , ) which hee not onely ( then ) did on the Crosse , but still doth , and ever will doe ( Tollere peccata Mundi ) Take away Sinnes ( ab illis ) from them before : ( à nobis ) from us present : and ( ab illis againe ) from them to come , to the end of the World. And ( now ) we know , what , 1. they did to him . 2. What hee Suffered , did , and doth , and 3. for whom ; Let us fall to our Tollere ; undergo somewhat for him also . For , Ignorance is not ( alwaies ) 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 our selves : Righteously , by uprightnesse , to our Neighbours : and Godly , in our Devotions , to our Maker . That wee may , first ( Actively , ) Tollere in abstinere ( which wee partly learned before ; ) and abstaine from fleshly lusts that fight against the Soule . And ( then ) seeke to conforme our selves to the life and death of Iesus Christ ; to have a part with him , in his Passive Tollere ; to Suffer for his sake ; ( Tollere Crucem ) to take up our Crosse , and become ( like him ) a Crucifix . For , ( as St. Paul saies ) Qui Christi sunt , Carnem suam crucifixerunt , cum vitiis & concupiscentiis . And St. Gregorie hath shewed us a Way , to doe it , Duobus modis ( saith he ) Tollitur Crux ; cùm per Abstinentiam affligitur corpus , aut per compassionem affligitur Proximi Animus . We have them both in this Text. Iejunabunt ; to teach us Abstinence , for the Body : and Tolletur Sponsus , to teach us Compassion in our Minde : the whole summe of Philosophie ( Abstine , Sustine , ) and both in this Example of our Spouse ; that ( before ) had fasted , to make it easie to us : and ( this day ) suffered for compassion to us . And , if we doe so too , we shall lose nothing by it . For the Apostle tells us Si compatimur & conglorificabimur . And this , is our Tollere ; ( Abstinere , & Tolerare . ) But , there is one Tollere ( more ) left us , after all , if ever we looke to bee with him ( Sublati ) taken up to his Fathers right hand , where now he sits in Glory : and that is , ( Tollere in Coelum ) to magnifie , and Extoll to the heavens , his marveilous love , that caused him to doe all this . For this , is our Duty , too . So now wee have the summes : 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 feare we shall all come short in the true abstinere and tolerare ; Let us ( at least endeavour it , but howsoeuer ) be ashamed to come short in Extollere . For , what is easier then thanks ? A good ; nay , a pleasant thing it is , ( saith David ) to bee thankefull . Then let us praise his mercie , and acknowledge our Miserie ; till , by his Merits , we may approach to praise him eternally . Sit thee ( then ) downe ( my Soule ) this Day , ( this Good-Friday ) this great day , that is honoured with so many priviledges . 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 downe , in Fasting , and Abstinence . Take some thing from thy selfe , for others : since he was Taken away , from thee , for thee : that thou ( my Soule ! ) subduing thy Body , maist with more powerfull faculties , consider his great Love , and Love him againe ; his great paine , and learne to Suffer with him : his great Fortitude , and learne Patience of him ; and the great Benefit which all these bring thee , and be thankefull to Him. Sit downe , confesse thine owne Miserie and admire his Mercy . Leave ( now ) thy Speculation , and fall to thy Devotion . Kneele downe , ( nay , fall downe ) and say , with St. Ambrose ; Doles ( Domine ) non tua vulnera , sed mea , non tuam mortem , sed meam ! and , prostrate on thy face , implore his Pardon , whom thou hast thus Crucified , Saying : Forgive mee ( O thou perfect innocence ! ) that have so oft betrayed thee to the unbridled Lusts of my heart , ( as to so many uncircumcised ) by my unworthie taking thy sacred Body . Forgive me ( O thou essentiall Truth ! ) that have so often mocked thee ; by breaking my vowes , and faithfull promises to thee , and to my Neighbours . Forgive me ( O inexhausted Treasure ! ) that have so often spoyled thee , by Robbing thee of thy Merits , and making them of no accompt . Forgive me ( O true Patience ! ) that have so often buffetted , pierced , and whip'd thee , by iterating mine Offences . Forgive mee ( O pure Cleannesse ! ) 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 uncleannesse of my life , and Conversation . Forgive me ( O Everlasting Life ! ) that have so often Crucified , and slaine thee ; by Taking thee away from the Land of the Living , from the Closset of my Heart ; refusing thee for some Barrabas , ( some Sinne , ) 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 mee , 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 middest 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 Sinnes of the World , take away our sinnes ; before wee our selves be taken away ; That we may ( yet at last ) so lay hold of Thee , that thou mayest never more bee taken from us : But , that ( Cùm Tolletur Tempus , When Time shall bee 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 Continuall Feast of living Ioy , and Happinesse , in the Glory of thy Father ; To whom , with Thee , and the holy Spirit ( who is our Earnest of the Hope ) bee all Honour , Praise , and Glory , Now and Ever . Amen . FINIS . MEDITATIONS FOR Good-Friday . Loquitur Crucifixus . OMAN ! looke what Paine , for Thee , Willingly I take on Mee : See , my Bodie scourged round , That It seemes but all , one wound : Hanging-up twixt Earth , and Skie , Mock'd , and scorn'd by All , goes by . See my Armes , stretch'd wide , and open , And my Sinewes torne , and broken : While sharpe Nailes with bitter pang , Rend my pale-Hands , where I hang : Which Mine - owne-Waight doth not teare , But thy waightie Sinne , I beare . See my Head ( ay Meeforlorne ! ) Pierced-deepe with cruell Thorne ; Which , so long thereon hath stood That each Twig runs-downe with Blood. View my Feete ; and see my Side Pierc'd , and plough'd with Furrowes wide : See ; all comfort from Mee taken , Both of Heaven , and Earth forsaken . And not One , with Word , or Deede Pitties Me , while ( here ) I bleed : Yea ; they All , that stand in hearing Mock Me , for my patient-bearing ; And with Scoffes , augment my Sore , When , ( for bitter paine , ) I roare , Eli , Eli , I am dying . Harke : they mocke Me too , for Crying . This I beare , for Thine-Amisse , Was there ever Paine , like this ? Yes : and I doe most feare , that : Lest , thou Man should'st prove Ingrate . Now thou dost but make Me smart , But ( in that ) Thou kill'st my Heart . FINIS . An other for that Day . Christo Salvatori . O THOV ! that on the Crosse , for Me hast di'de ! Heare now ; and send me not away deni'de . See ; I am gone a-stray , and am at losse When I should follow Thee , and beare thy Crosse. My Sinnes , when they should strike , stroke with their ( Their Liberty is worse then Whips , or Bands ) ; ( hands For , from thy Paths , they turne my erring-Feete , And make me quit thy - yoake , thy - Burthen-sweete ; In stead whereof , even mine-owne-Flesh begins To over-load my Soule , prest-downe with Sinnes . On which my ghostly Enemie hath hurld ( His heavie - load ) the whole-waight of the World : And on the top of all this Packe , sits Hee ; O wretched Man ! who shall deliver Mee ? When , to the World , I crucified should bee , The World hath crucified me , unto Thee . Along a down steep broad way , strew'd with flowers , Shee drives me gently to her wanton Bowers . And ( for a ( Crosse ) stretch'd on her Bed , I lye , ( Softer then Downe , blowne with Prosperitie : ) Whose height , is Pride ; whose depth , He●…s farther Coast : Whose Bredth , is life : whose length , a Span at most . When I should weare thy piercing Wreathe of Thornes ; My Head , with wanton-Roses Shee adornes . And clings me to Her , with Embrace so loving That ( but Thou plucke Me thence ) there is no mooving . For , stead of piercing Nailes , She fills my Hands With the vaine-sinfull-use of Coyne and lands . Which , though I spread my Armes wide , to receive , They 'll through my Hands at last , and nothing leave . My ready Feete , lest they should run thy Way , She fixes downe , in sinfull - Mire , and Clay . ( know , My Mindes swift - Feete , that faine thy Pathes would Shee nailes to Earth , with Thoughts most base and low . In stead of Gall , and Sponge ( to hide Her malice ) She reaches Wine in Babylonish Chalice ; Whose golden shew , and sweete-taste , stirres up Mirth Able t'expunge all Goodnesse from the Earth . My Sides Shee pierces with sharpe - Iests and Toies ; Whence flowes a Streame of laughter , and vain-Ioyes ; Which my fond Soule , in Ruddy-Mirth doth dye . And , when I thus am lifted-up on high , Instead of those should mock my Sinnes with Shame Her Parasites ( about Me ) lowd proclaime My seeming-Sparkes of Goodnesse . Iesu see The World hath Crucified Me ( thus ) to Th●…e . O save Me ! for if thus I die , or sink , Where Shee would Bury Me , I quake to think . Redeeme Me ( Saviour ! ) while I yet have Breath , And let Me not goe laughing ( thus ) to Death . Thou , that thy Temple , with a Whip , didst purge . So ( wounding ) cure Mee , if Thou please : and Scourge These Robbers from Me : Cast them downe , and lash : Till they Vn-load Me ; and take hence their Trash . In stead whereof , impose thy Yoke ( I pray ; ) Load-Me againe ; and set Me in thy-way . That , up-thy steep-Mount , I may follow fast , And gather-Breath , by going ; till , at last , With Saints , to Comprehend ( I may have Strength ) What is the glorious Heighth , Depth , Bredth , & Length . And know the Love of Thee , which is exprest By laying thy sweet-Crosse , where Thou lov'st best . Sweet-Crosse ! whose - Height , is great-Omnipoten●…e ; Whose - Depth ( inscrutable , ) is Sapience ; Whose Bredth , is o're-All-extending ) Whose Length , Eternity , ( blest-without - ending ) But give Me ( first ) Compunction for my Sinne : Next , Sorrow ; for th'ill-State , my Neighbour's in : Lastly , a Zealous-Goad of Emulation , To doe what 's right before Thee ; and so fashion ( Of these-three-peircing-Twigs ) a Crowne of Thorne For Me , as Thou , ( and all-thy-Saints ) have worne . Then Naile my Hands , and Feete , and make them tarry , That I ( thy Servant ) may thy-Image carry , And every day Thine , and My-Sufferings mix , Vntill I grow a perfect Crucifix . Make Me abstaine from Sinnes , that have prevaild ; And I shall thinke , my left Hand thou hast nail d. Next , grant that I all Actions just may doe , And I shall deeme , my right Hand , fixed , too . Naile-downe my Feete , that they may never rise To lift a ●…eele 'gainst Truth ; or The●… despise . Fix my right Foote , with Fortitude 'gainst Feare ; Rivet my left , with Constancie ; to Beare . And ( that Thy sharpe Lawes , may my Sinnes appall , ) Reach on thy Hysop-Reede , thy purging-Gall . Which may distaste in Me fleshly Delight , And to thy Spirits foode give Appetite . But ( Father ) let this Cup ( the Worlds full - Cup ) Passe by ; and ( that I ne're may drinke that up ) Let Me perceive this World ( so lov'd of All ) Is but a Sponge of Vineger and Gall. 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 appeare , My hard Heart , through my soft Side , pierce , and teare With thy spirituall lance ( thy saving Word ) Whose point is sharper-farre , then Speare or Sword. Whence , two - fold Streames of Charity may flow ; Blood , when Thou call'st . Water ; for these below . So , shall my Foes , that gazing-on have stood Say ( after death : ) Sure , God to him was good . When ( thus ) Thy Passion-day , I passed have , Lay Me to rest , within thy Quiet Grave . 'T was Thy Bloods-price , purchas'd the Potters-Field To Burie Strangers . So , this Earth may yeeld Some Rest to us ( poore Pilgrims , ) till we rise ; ( But , 't is because thy Blood , hath paid the price . ) ( Thus ) dead to Sin , O give my Soule the Honour ( Maugre the busie Watch , the World sets on her ) Meekely to sleepe by Thee , in Safetie sure ; Wrapt in thy Righteousnesse ( thy Syndon pure . ) Then Seale my Heart up ; that , it there may stay In quiet , by thy grace , this Second Daie : Till , on the Third , in Glorie I may Rise And see my Blessed - Patterne , with these Eies . My God! which hast for Me , thy life not spar'd . My Iesus ! ( my exceeding great-Reward ! ) ( locks ; Faine would my Soule breake through these Prison Lord ! open to her : for shee stands and knocks . But when to Raise her up , Thy selfe knowes best ; And therefore , I submit ; With this Request : That , when thy Passion-Day , I ( first ) have kept , And ( for my Sinnes , ) with Penitence , have vept Vntill 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. Parasceue for Good-Friday . O YOV ! that ( Carelesse ) passe along this way , Have some regard : looke hitherwards , and stay . Behold a Spectacle , set forth to view , ( Rue . That Men , and Angels , Heaven & Earth , may Doe you not feele the Earths foundation shake , Trembling , to see Black-Darkenesse over-take The Sunne , and Moone ? Behold ! the Vaile , doth teare ; The Grave-Stones , open ; and the Dead , appeare . The universall Orbe is sick of paine ; And Nature , ready to dissolve againe . Are not such Things most worthy to be heard ? O stay , your idle Stepps ! and give regard . Behold Him fastened to a Crosse ( accurst ) That unto all Things , gaue their Moving , first . ( Thee , ) Those Armes , and Hands ( that made Heaven , Earth , and Are ( now ) stretch'd-forth , and Nailed to that Tree . He that made Seates , and Staies for Bird and Beast , ( Now ) wants a Prop , his Bleeding Head to rest . Hee ( that Clothes all things ) naked beares this Scorne : Hee , that gives Scepters , weares a Crowne of Thorne . The Iust , is call'd un-just : And ( now ) the Man ( Whose glory dimmes the Stars ) lookes pale , and wan The Well of Life , is dry ; yet , thinkes it good ( Still ) from his Veines , to powre-out floods of Blood. The Bread , is hungry . Dew of Heaven , doth Thirst. The Ioy , doth mourne . The Blessed , is accurst . He ( that weares Cloudes , for Robes ) is rob'd and stript : The God of Discipline-itselfe , is whipt . There , hangs the Health , all wounded : there , He bleeds , Praying for Them , that doe these horrid deeds . The Iudge of Heaven , is judg'd : The Truth , be-li'de : And , the Foundation , to the Top , is tide . ( sleepe , The Strength , doth faint : The Light of Heaven , doth The Lord of Life , doth die . There , stay , and weepe . For ( thus ) to see One guiltles , lose his Breath , Would make One ( even for pitty ) weepe to death . But , when thou canst ; give o're . ( O! doe not , yet ! ) Sit , and consider why , He paid this Debt . Not , for Himselfe . Then , it had never bin : ( For , which of these could say , He had one Sin ? ) It was for Thee ( poore Man ! ) that canst not ghesse What Wrath , He felt , that drunk this Bitternesse . To beare which Wrath , He left his glorious Seate , And brought from Heaven , a love to Thee ; so great , As ( leaving God ( his Father ; ) Angels ; Powers , Glorie , and Heaven ) Hee tooke this Flesh of Ours ; And walk'd despised ; hated , humble , Poore ; Oft weeping ; Fasting ; Praying ever-more . Scorn'd , by his Kindred : by his Friends betrai'd ; Beaten , by Those , which his owne hands , had made : All full of watchfulnesse , and griefe for Sinne : No House ; nor scarce a Grave , to shrowd him in : Wearie , and faint , he preach'd , and pin'd , and mourn'd ; Calling for Love , which seldome was return'd ; Till , having worne Himselfe for Thee , and Mee , ( For all his Love ) They hung him on that Tree . Then thinke what Love He had , who bare this Paine , And ( even , for Love ) Sit downe , and weepe againe . But ( as thou Weep'st ) looke-up , upon the Crosse , And count what Gaine Thou hast , by His Lives-losse . Looke up ; and reckon-ore his griefes againe ; And thou shalt find great Comfort in his Paine . Behold ! He dies . But , dies , that Thou maist Live ; Hee , looses Strength ; Thee , greater Strength , to give . He sleepes in Death ; to give Thee greater - Light , And by his wounds , thy wounds are healed quite . lifted-up , is thy Foundation : His Truth-be - lide , gives thy Truth approbation . His Doome ; thy Quittall : Nakednesse , and Blowes , Both Health , and Righteous Garments on Thee throwes . His Curse , did blesse Thee : Mourning , give Thee Ioy ; His Thirst , and Hunger , Thine did quite destroy . Those precious Fountaines ( pour'd out for thy good ) Are Wells of Life in Thee , sprung from His Blood. His Palenesse , ( when , to Death , He did incline ) Shall ( one day ) make thy Mortall Bodie , shine . And ( that , on thy Head , Glory may bee worne ) The King of Kings bleeds with a Crowne of Thorne . Though his Head , hang ; and want , whereon to rest ; Yet , Thine may leane , upon his sacred Brest . His blessed - stretch'd-forth upon that Tree ) He opens , to Embrace , ( and stayes , for ) Thee . Then Rise with Comfort . See! his Armes , are wide ; His Head , inclin'd to kisse : and from his Side , A River flowes with Mercy ; and , his Heart ( Flaming with Love ) shines bright in every part . About his Crosse , foure Saving-Vertues sit ( As Guides ) that None may misse the way to It. Vpon the Top , sits Charity divine ; Obedience , on his Right-hand doth shine ; Vpon his left , sweet Patience : and below , Humility her humble-selfe doth throw . These lead Thee to his Armes , and to his Side Where Love hath cut an open-Passage wide . Come then : and ( if thou sorrow for thy Sin ) Hee 'l ope that Bloody-Gate , and let thee In , O happie Me ! that ( freed from all Annoyes ) Mai'st Enter thus , into thy Masters Ioyes . There , in that Rock , build safe ( my Soule ! my Dove ! ) Build there ; and dwell ; and never-more Remove . FINIS . A MEDITATION FOR HOLY-THVRSDAY ; On a PART of the GOSPEL for that DAY . By VVILLIAM AUSTEN , of Lincolnes-Inne , Esquire . LONDON , Printed for I. L. and Ralph Mab. 1635. A MEDITATION FOR HOLY-THVRSDAY ; On a PART of the GOSPEL for that DAY . Iohn 16. verse 28. I am come out from the Father , and came into the world : againe I leave the world , and goe to the Father . Let the words of my mouth , and the Meditations of my heart , be alwayes acceptable in thy sight , ô Lord , my strength , and my Redeemer . OVr Lord and Saviour Iesus Christ , knowing the nature of our sinfull Flesh , how prone it is to doe all evill , and how unapt to doe ( nay ; but to remember , or thinke of ) any good thing , ( of his great Mercie , and Compassion ) did first , by his Servant ( Moses ) ( for our Memorie and Ease ) contract the whole Volume of the Law , into but-ten Commands ; which , were all contained in two Leaves . And after ( to make his yoke more easie ; and his burthen , sweet ) Hee himselfe epitomized 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 ) shut-up together , in one Word ( Love : ) which is ( indeed ) like the Law of God. For , when all things , ( yea , Heaven and Earth ) shall passe , this little Syllable ( Love ) shall never perish or decay . Hee , that did this ( to shew 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 Corde ejus ] this Law of Love in his heart , and suffered it to be peirced , that ( through his Side ) wee might drinke thereof , and ( in the Sacrament of his Blood ) regaine this vertue ; and bee not onely ( thereby ) reconciled , but renewed , and enabled to the obedience of this Commandement ; which , hee hath made his Cognizance , saying : By this all men shall know , that ye are my Disciples . And hee ( the author , and finisher of our faith ) seeing wee were not able to performe , what wee should doe for God ( though , never so oft epitomized ) knew also how unapt we would bee to remember , what God had done for us : And therefore , as hee had ( before ) contracted the Precepts of his Father ( the Law : ) So ( here ) being ready to depart , hee Contracts the Storie of his owne life ( the Gospel ) for the remembrance of his Disciples , Saying : I am come out from the Father , and came into the world : againe , I leave the world , and goe to the Father . Hee went out from the Father , when hee was Incarnate . Hee came into the world , at his Nativitie ; ( where , how painefully hee had lived , they could witnesse . ) Againe , hee left the World , when hee was Crucified : And , hee went to the Father , ( this Daie ) when he Ascended . This , is a Briefe 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 loquutus 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 mee : But , that I may so understand , and remember , his Comming out from the Father , for Love of mee ; that in Love to him , I may seeke to leave the world , and follow him to the Father . As I looke on these two lines of the Text , me-thinks , there seeme to lie in them two passions ( viz. Ioy and Griefe ; ) as , in him , there are two natures , ( God and Man. ) And , as our naturall Daie is divided into Light and Darkenesse ; so , is the Text of this Daie divided into Ioy , and Sadnesse . In the first part [ I came out from the Father , and came into the World ] is the Ioy of his Comming . In the Second , [ Againe I leave the world , and goe to the Father ] is the Griefe of his Departing . Which latter part of the Text , is the Subject of this Daies Meditation . And therefore , though the rest stand in the way ; yet , this wee will dwell on . He went out from his Father . ] We reade of Wrath gone out from God ( in the Booke of Numbers ) to vexe and destroy the people : But ( here ) is Vertue gone out from God , that shall bee Ioy and Salvation ( Omni populo ) to all people . Hee came out from his Father into the world ] ther 's our Ioy : that hee would come out ; to us , that were his fathers Enemies . Into the world ; that was Enemie to us ; that he might reconcile us to his father ; and subdue the World to us . This newes , is of the Daie ; and , full of Ioy. But , when he died , hee left the world : and , when he ascended , hee went to his father : ( here ) our Sunne Setts ; and ( here ) comes in the night of our Sorrow . The World , that was unworthie of him , drave him from her ; ( like the foolish Gergesites ) esteeming swine and dirt , before him . Yea ; Shee cast him out , shee killed , shee Crucified the Lord of Life . But , hee left it ; ascended ; and went to his father . So , the Bridegroome was taken from us , that we might fast . Here , we have cause of Mourning . And in this last ( indeede ) [ Vado ad patrem ] in his Ascension , seemes to rest all the cause of Sadnesse . For , though his leaving the World ( at the Passion ) were like a little Salt in sweete meates : yet , his sudden rising , within three daies , gave recompence . But , in this ( his Ascension ) his Abscence ( bodily ) is long ; and his Comming againe , unknowne to us ; and therefore , our Expectation , tedious ; and his delay makes us often cry ; Domine praestolamur . And not onely wee ; but , even the Saints , and Martyrs in heaven , cry ; Lord how long ! how long ! In all the rest , there was Ioy. For , Ecce Virgo Concipiet , was good Newes , in Esays time ; ( that hee should come out from the father : ) But , when it came to Ecce Evangelizo vobis , hâc nocte , &c. that hee 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 hee had left the world ) Sorrow lasted for a Night ; yet [ Ecce praecedit vos in Galilaeam ] at the Resurrection , made the Disciples run , for Ioy , in the Morning . So all , is Ioy againe ; till this Sad-seeming-Tydings come , Vado ad patrem . While ( after the Resurrection ) he would eate with them ( like a Bride-groome : ) walke with them , ( like a Shepheard ; ) and , shew them the Scriptures ( like a Light ) they werefull of Ioy , and wonder : But , when the Bride-groome , is gone ; the Shepheard , taken away ; and the Light , removed ; what can remaine , but Sorrow ? danger ? and Darkenesse ? this Long departure , brings a long Griefe , with it . Lord ! when thou hadst lived so painefully , and died so bitterly , wouldest thou ( after thy glorious Resurrection , and Triumph over Death and Hell ) when thou wert impassible , and haddest loosed the Sorrowes of Death , depart from them , for whom thou haddest past all these Sorrowes ? Didst thou come out from the father , and becam'st accursed to the death , ( even the death of the Crosse ) for our sakes , and wilt thou ( now ) after all , goe to him againe , and leave us ? well mightst thou say tothy Disciples , Tristitia implevit Corda vestra ; for , they had need of thy , Nonturbetur cor vestrum , when thou tellst them , thou goest to thy father : and , that whither thou goest , they cannot come . We may well aske ( with Peter , ) Lord whither goest thou ? and answer our selves ( 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 uncertaine ; and so , the Comfort , lesse comfortable . It is most sure , That the Disciples , as they were alwaies unapt to understand or beleeve Christ , before the Spirit inspired them : So were they incapable of Comfort for his Departure , before the Comforter it selfe came upon them : ( notwithstanding Christs long Sermon in the 14. 15. and 16. of St. Iohn , to that purpose . ) And yet , for all this , it is said , ( in the last of Saint Lukes Gospel ) That after the Ascension , They returned to Ierusalem which great Ioy. How could the Newes of his Departure cause such Sorrow ? and yet , when it came to passe , indeed , and they saw it with their eyes , how could it produce such Ioy ? 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 ( els ) may ) that not onely the Comming of Christ out from the father , and his comming into the World ( which all acknowledge : ) but , even his leaving the World ; and his going againe unto the father , is full of Comfort . So that , neither his life , death , Resurrection , nor Ascension , but is to us a cause of great Ioy , ( as after shall appeare . ) And wee have ( now , ) nothing at all left us to Sorrow for ; but , our Sinnes . And those staines ( through his Blood ) do now sticke on vs , so slightly ; that a few teares will wash them quite away ; and with their small dew , ripen us to a most joyfull , and timely Harvest . Qui seminant in Lachrimis , in exultatione metent . So that now , not onely from his Sufferings ; but , even from our owne griefes and teares also , comes Ioy , 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 rejoyce ; For I goe to my Father . To proceede ( then ) with the Ioy of his Departure : ( the argument of this Daie . ) Wee must first satisfie our selves , how the departure of One wee love so well , can be Ioy unto us , before wee view the Act it selfe ; or else we shall receive small comfort , or Instruction by it . For , we may wonder , how his leaving the World , ( wherein wee live ) to goe to him , ( whose face , wee cannot see , and live ) can bee ( to us ) or Ioy , 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 owne . What needed then ( say wee ) the Ascension ? hee 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 darke evening of the worlds short day drawes on . Why then , wilt thou leave us ? Or how can thy departure be good for us ? Wee 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 Holy-ghost is silent in ; and are moved by Curiositie : But , where hee hath given us reasons , it is a sinne to stay in doubt , and not enquire . 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 Schoole-boyes proverbe ; but true . ) Wisedome is got , ( and , not otherwise got , but ) by enquiring . And God , ( favouring our Inquisitive Nature ) hath often permitted doubts in us ; that , we might bee ( after the better confirmed . As hee suffered his Disciples to doubt a while of his Resurrection ; that ( beeing satisfied , by their diligent Search , and his opening himselfe unto them ) they might never doubt thereof againe . Let us ( then ) confidently enquire . Why Christ would ascend , and leave us . And ( Secondly , ) How it can bee good for us ? Wee shall finde answers , for them both ; in the Scriptures . Two reasons are given , for the Quare : Why he should ascend . The first , in Respect of him . [ Quem oportet Coelos ] him the heavens ought to containe , till all things be restored . The Second , in respect of us ; [ Expedit vobis . ] It is expedient for you , that I goe to the father . So , for him ; there is an Oportet ; and for us ; there is an Expedit . These are downe-right answers , to the Quare : and make an end of that Question . But the Quomodo , takes hold of both these againe , ( [ O pertet . ] Sed quomodo oportet ? [ Expedit . ] Sed quomodo expedit nobis ? ) and requires a reason for both these Reasons . Quomodo oportet ? How it is Convenient for him , will appeare , by divers 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 impassible Body : and did ( in a manner ) of it selfe , desire to rise , and ascend . In which respect , his Ascention was no-great-miracle : but rather , his remaining 40. dayes on the Earth , ( after his Resurrection ) was a miracle . Since it is most proper , and ( as I may say ) naturall , for a Glorified Body ( altogether moved by a glorified Soule ) to ascend , rather then rest or stay ( here ) below : And therefore fit , hee should ascend ; in respect of the glorified condition of his Body . 2. Secondly , It was fit ; in respect of the Congruitie 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 saies ) should remaine heere : but , goe into heaven where there is no Corruption , or Alteration by vicissitudes . Whither he ascended ; not , to have more glorie accrew unto his Bodie ( for , he was the same , in heaven and earth : ) but , in respect of the Place ; as fittest to containe him , till all things be restored . 3. Thirdly , to shew the power of his Diety . For , as he had layen about 40. howers in the Earth ; to shew the truth of his Mortalitie : and ( after ) remayned . 40. dayes , on the Earth , to shew the certaintie of his Resurrection : So now , ( after 40. dayes ) hee would ascend ( visible , ) to heaven : to shew the veritie of his God-head . Whither hee would goe , not sooner : lest Men should still doubt of his Resurrection , ( if they had not seene him long and often : ) Neither would he stay longer ; lest they should suppose him raised , but for a time ; and as a mortall Man , to die againe . 4. Fourthly ; It was fit , he ascended , in respect of his Merit . His Humilitie , ( the propter quod of his glory ) . With an humiliatus , comes an Exaltavit . He hath exalted ; whom ? the humble , and meeke . And for this cause , God hath also highly-exalted him . He descended into hell , ( saies our Creed ) . And , hee that descended , is the same that ascended , farre above all heavens ( saies Saint Paul ) . Ought not Christ to suffer ( saies he himselfe ) and enter into his glory ? As if he would say : hee must ( first ) bumble himselfe , 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 foure Respects ( First , of his Body . Secondly , the Place . Thirdly , his Deitie . Fourthly , his Merit ) may bee the reasons , for the Quomodo oportet : the fitnesse of the Ascension , for his part . Now , the Quomodo expedit Nobis , will appeare 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 finde , 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 Christs Actions ; foure wayes . Secondly , in respect of our Actions , foure wayes also . 1. In respect of Christs part , first . Ascendens Deus in Altum , Captivam duxit Captivitatem . Ascending ( as God ) on high , he hath led Captivitie Captive , and ( in Triumph ) subdued our Enemies ; and hath made our Conflict , and Victory easie , 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 feare , in holinesse and righteousnesse all the dayes of our life : and so , come to Eternall life , gained for us , by this his victorious Ascension : thus facilitating and causing our Salvation . 2. Secondly , In that ( Hee being our head ; and we , his members : ) if he ascend , wee must needs follow . For , where the head is , there the members will be . And Hee professes it : I goe to prepare a place for you , that where I am , there may yee 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 ( once a yeere ) 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 it selfe ) an Intercession for us . That , since God hath so exalted the humane nature in Christ , hee will have mercy on them , for whose sake Christ tooke 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 send downe , from thence , his Blessings and good Gifts upon us . For , every good giving and perfect gift is from above , and commeth downe ( saith Saint Iames ) . To this end , he is gone up ( saith Saint Paul ) : he is ascended farre above all heavens , that hee might fill all things . Of whose fulnesse , we all receive . This , is confirmed by David : Ascendens 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 asking . For , this , is our Rogation weeke . So , for these foure Reasons ( First , his weakening our Enemies . Secondly , His Preparing a Place . Thirdly , His Presenting our flesh . Fourthly , His sending downe 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 foure wayes also . 1. First , It caused the holy Ghost to be sent unto us , and into us : who kindles all vertue in us ; and makes us , not onely willing , but able to all good works . So he himselfe said : Except I depart , 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 saies : Though wee have knowne Christ according 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 vertues , that make us holy and acceptable in his sight . 2. Secondly , His Ascension confirmes and approoves our Faith , 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 seene : and it makes this vertue more commendable in us , and more acceptable to him . For , he said to Thomas : because thou hast seene , thou beleevest : but ( Beati ) Blessed are they which have not seene , and yet beleeve . 3. Thirdly , it cheeres and fixes our hope : in that , we have a part of our flesh in heaven already : and it mixeth it , with a filiall feare ; 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 Charitie . For , love to absent things , and what we want , is ever greatest . It drawes our minds and affections , after him , to heaven ; from being setled here on earth . He said ; If hee were lifted up ; he would draw all men unto him ; ( when he intended onely , his Exaltation on the Crosse ) : But now , he is exalted above all heavens , how much more shall hee draw all Men after him ? The sweet smell , of his precepts , and examples , is able to doe it ; Curremus Domine , in odore unguentorum tuorum . Let this Chaine of Charitie , this Bond of Love , draw us all after him , till we be knit into that endlesse knot of Vnitie with him , which all ages shall never see dissolved . So these foure wayes 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 Charitie : ) which are , our chiefe vertues , to Salvation . Now , we see why our Saviour Christ would leave the world , and goe to his Father . For these causes , well might he say to his Disciples , If you love mee ( yea ; or your selves ) you would rejoyce ; For , I , ( quem oportet Coelos ) I goe to my Father . And , well might the Disciples returne to Ierusalem with great Ioy , 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 onely his comming out from the Father into the world ; but even his departure and going againe to the Father , was full of Ioy. And , now we have seene , 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 it selfe . And there will also arise some Instruction . For , No man hath ascended into heaven ; but hee , that descended . Therefore he , that would ascend , must take hold of him that descended ; and learne , by his Ascension ( first ) in Minde , and ( after ) in Body , to ascend after him . That he is ascended into heaven , no Christian will make question . For , wee have the testimony ( in writing ) of those , that saw it , with their eyes : and , that he is there yet ; Saint Stephen , and Saint Paul ( both , ) witnesse , who did severally see him there , long after his Ascension . Let us therefore consider the Act it selfe ; and ( this Day ) consider it . For as the Prophet said : Hodiè , si vocem : To Day , if you will heare his voyce , 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 a-doing , 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 dayes 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 Citie . Secondly , into Bethanie . Thirdly , He lifted up his hands , and blessed them . Fourthly , Hee ascended . Fifthly , as he blessed . Sixthly , Visibly . Seventhly , They gazed after him . Eighthly , A cloud tooke him out of their sight . Ninthly , He sate downe at the right hand of God. We observe ( briefely ) all these . 1. Eduxit è Civitate . Non habemus hîc manendi Civitatem , sed expectamus . We looke for one everlasting in the heavens . Here we begin our progresse up-wards . He leads us ( è Civitate ) ex Peccato , where our Soules have Built too-long . [ Elongavit nimis Animamea ] Woe is mee , that I have dwelt so long in the Tents of Kedar . 2. Secondly ; From hence , He brings us in Bethaniam , ( by interpretation ) the House of Obedience . Factus Obediens , was the path hee trode : and that 's , our way to heaven ; as it was , his . 3. Thirdly , when he hath us there , once ; Hee blesseth us , [ elevatis manibus ] : he lifts up his hands ( so saies Saint Luke ) : he openeth his hands , and filleth with his blessing every living thing ( saies the Psalme ) . Hence , hath the Church , the Ceremony of blessing , with lift-up , and spread hands . And hence have we example , to blesse the Poore under us , with our hands lift-up , to embrace them ; and opened , to powre large comfort on them . Wee 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 depart . Let us ( then ) voluntarily open them ( our selves ) to emptie them on the Poore ; that so , departing ( as he did ) emptie-handed from the world , he may fill them with Immortalitie . And , if we grow weary ( at any time ) with lifting them up to this purpose , ( like * Moses , who was heavy handed ) : yet , let Aaron and Hur ( some others ) by their precepts or examples , lift them up againe . And , if we still faint , let us put this Corner stone under us ; let us leane on him ; and he will liftus up as high , as heaven : and the spirituall Amalekites , shall never prevaile . 4. Fourthly , He ascended . The Evangelists use two words to describe it . Assumptus est , & Ascendit . ( He was taken up : and he ascended ) : This is , just as he came : [ Missus est , & venit ] . In these foure 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 . Againe , 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 reade [ Elevatus est ] He was lifted up ( in the Acts ) or ferebatur ( in Saint Lukes Gospel ) : if we conceive the presence of Angels , we must understand , he had their attendance ; not their helpe . Their service ; not , their aide . Their obedience ; not , their supportance , in his Ascension . He goes ( then ) of himselfe : but yet , not untill the Father takes him . So we , must still endeavour to goe ; but , it must be , when it please the Father ; by ordinary meanes : when he sees fit we should dye , 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 ) or ( Rapti ) ravished , ( like Saint Paul ) : yet , wee must looke for no such Miracles : but , follow our example ; and , as Christus ascendit , & assumptus est : So we , [ first ascendere , ] must first bee going our selves ; We must have ( Sursum Corda ) , a desire within , to get up , and come as neere God , as we can , in pious Meditations , and good works . And then ( after ) wee must looke for our ( assumptus est ) , when God himselfe shall please , to take and seate us , at his right hand . 5. Fiftly : As he blessed , hee ascended or departed from them . Hee went away blessing Them , that had slaine him . So , blesse them that curse you ; Pray for them , that persecute you . Heere , is your example . To depart ( blessing ) is a blessed departure . Hee went in actione Benedictionis : so must wee , in actione Benedictionis ; or , in actionibus Benedictis . For every worke , whereby we blesse others , is a blessed worke : and , not onely one step higher to our Blisse ; but , a testimony to others , that we are still going . So he ascended , blessing : and so , blessing we shall ascend after him . 6. Sixtly : Hee ascended visibly : [ videntibus illis ] . It may be asked , why the Ascension was seene 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 passe the apprehension of Mans eyes , and transcend his Capacitie . For , they could not see with eyes ( the Terminus à quo ) how , from the Hell , his Soule 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 immortall ? 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 mortall 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 barre , that . Neither was it so requisite , That the act of the Resurrection should be seene of Men : Since , not onely the testimony of the Women ; but also , their owne eyes , ( that saw him many times ( after ) , eating with them ) ; and their hands ( that felt him ) were testimonies , and evidences sufficient , to proove him risen : But their witnesse to the act of the Ascension was more needfull ; and it , more requisite to be seene , lest Men , that saw him , after his Resurrection , should suppose , he might still be heere , and remaine ( some where ) Invisible or hidden on the earth : and so , have retained some meaner , and terrene conceits of him , then now they doe : since he was visibly seene , 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 zeale , ( 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 quicke for sight ; yet , they follow voluntatem Domini : and here it was Christs will , and minde so to goe . For else , they could not have apprehended , or seene ( 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 undiscernable meanes : Nor , seeke to steale to heaven it selfe through a Cloister ; least it be said to us , ( as in the Gospel ) : Friend ; how cam'st thou in hither ? But rather , though the whole world looke on , ( videntibus illis ) let our way up , be like his . Let us goe blessing , and orderly , and that visibly ; that all Men may see , we goe in Gods name . 7. Seventhly , They gazed after him . They looked after him , to see how he ascended . And , by looking on them , we may here ( againe ) see , how we may ascend . They followed him up to heaven ( as farre , 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 naturall eyes of our Reason ( per scalas rerum creatarum ) so farre as we can see him in his works : But , when the Cloud of our Ignorance , or the Shadow of his secret places , comes betweene , we must then follow him with our faith . Thus wee may use the world and earthly Creatures , as our Mount , or footstoole to ascend by : but , wee 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 himselfe had made a consummatum est , to the world , before he entred There . 8. Eighthly , a Cloud tooke him out of their sight . We have followed him , in view , all this while ; but ( heere ) he is taken from us ; what became of him after , we must onely 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 helpe to his Ascension , ( as the fiery Chariot was to Elijah ) . He was onely flesh and blood ; and the best flesh and blood , had need of a Supporter , before it come thither . And yet ( I beleeve ) 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 expresse his Glory . This ( here ) was to both these uses : So that , it was not onely a Barre to their Curiositie of further search , and gazing , ( in hiding and shadowing of Him ) ; but also a witnesse of his Ascension ; declaring it to his glory . So , we see , he had a Cloud for a witnesse : And such a Cloud for a witnesse , or rather , such Clouds of witnesses ( as the Apostle calles them ) shall every visible Ascender 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 Gods glory . For , our ascension to goodnesse , and mens witnesse of our goodnesse , is his glory . Let your light so shine before men , that they may see your good works , and glorifie your Father which is in heaven . 9. Thus farre , ( 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 ; so can it not ( now ) enter into the heart of Man , to conceive , so long as we remaine ( here ) under the Cloud . But , when we shall ascend unto him , and sit downe ( there ) in Rest , and cease from our labours ( as he doth ) ; then we shall know , what it is , by the reward of our good works , which will follow us . Oh! Who ( then ) shall give mee the wings of a Dove , that I may flie , and finde rest for my Soule ? 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 flie from Him ; Nor can the wings of an Eagle , soare unto Him. The wings , that reach Him , must be Meditation , and Prayer . Meditation will shew thee , what thou wantest , to ascend with : and Prayer , will obtaine it . These are the wings : but these must be , of a Dove ; one , that is a cleane Bird , ( Mundus in corde : ) one of an upright heart . ( Beati mundo corde ; ipsi videbunt Deum . ) That 's , the way indeed , to ascend , and see him , where he sits . Cleanse the minde from evill : cast-off the waight of Sinne , and the Soule will rise of it selfe . And , where the Soule is ascended , let us not feare the Body . For , wee are bone of his bone , and flesh of his flesh ; and ( being a part of his Body ) they must deny Christ himselfe to be in heaven , that will deny our comming thither . Let us ( then ) endeavour to goe after Him. Nor , let the length of the way deterre us . Let us not say , Who shall goe downe into the deepe ? Nor , who shall goe up into heaven ? for the Word ( the Sonne of God ) is neere us , and in our heart . When we cannot ascend to heaven ; heaven will bow-downe to us . So that , we shall have but foure steps into it , from the depth and Center of that darke Abysse of our Heart ; and they are ; Ad Cor , In Corde , De Corde , and Super Cor. The first is , Ad Cor ; when we lay to heart that he is Dominus ; and so feare him . The second ; In Corde : When we consider , he is Consiliarius , and so follow him . The third ; De Corde : when we consider he is Sponsus , and so desire him . The fourth ; super Cor : when we goe 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 rejoyce , that he hath left the world , and is gone to the Father , ( Quem oportet Coelos ) whom the heavens ought to containe , till all things be restored . But , if that be so ; how can this be true ? Behold I am with you ( alwayes ) ( omnibus diebus ) to the end of the world . 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 will. For , though we walke ( here ) in the Flesh ; yet , Conversatio nostra est in Coelis ( saith Saint Paul ) . 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 beene Emmanuel , ( God with us ) : and hath so , still-remained , and will remaine 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 knowes ( by our flesh ) ; and answers all our Petitions , as graciously , by his Spirit ; as if he were ( here ) still before our eyes . So , we feele him , in us : the Father , sees us , in him ; and he sees us , in himselfe : 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 Ioy , to all Generations : Both , in respect of Christ ( our Lord ) and of us ( his People ) . First , because God hath raised him , and loosed the sorrowes 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 Ioy , and glory , to rest from his labors , that his works ( We , the works of his hands ; for whom , he had wrought all this ) might follow him : And Secondly ; Wee may observe it , in respect of our selves . Because , this is the first day of our right to heaven ; ( being the first day , our Nature entred there : Whence , we have both a priviledge , 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 returne ) 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 daies are ( here ) ended ) we may praise him againe , in that day , that shall never end , in the kingdome of his Father . Whence , he will not send ; but come himselfe ( 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 Iesus which is taken from you into heaven , shall so come , as you have seene him going into heaven . Nay ; we have his owne word , for our Assurance , ( and He , is Truth it selfe . ( For , he said ( in Saint Iohns Gospel ) Though I goe to prepare a place for you , I will come againe to receive you unto my selfe , that where I am , there may ye be also : Amen Lord Iesus , Come quickly : So be it , Amen , amen , amen . FINIS . IN DIE PENTECOSTES : SHORT OBSERVATIONS ON THE FOVRE FIRST VERSES OF THE SECOND CHAPTER OF THE ACTS OF THE APOSTLES . By VVILLIAM AUSTEN , of Lincolnes-Inne , Esquire . LONDON , Printed for I. L. and Ralph Mab. 1635. IN DIE PENTECOSTES . Short Observations On the foure 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 mightie wind ; And it filled all the House , where they sate . Verse 3. And , there appeared unto them cloven tongues , like fire ; and sate upon each of them . Verse 4. And they were all filled with the holy Ghost , and began to speake with other Tongues , as the Spirit gave them utterance . Let the words of my mouth , and the Meditations of my heart , be alwayes acceptable in thy sight , ô Lord , my strength , and my Redeemer . ON this day our Saviour ( IESVS CHRIST ) fully performed the promise , which hee made ( Iohn 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 Trinitie ) : who , with the Father and the Sonne , 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 . VVHEN the day of Pentecost was come , &c : ] And this was , the first day of the weeke ( to omit all Rabbinicall and Cabalisticall Questions and Controversies concerning the reckoning of weekes and dayes ) it was fiftie dayes after the Resurrection , and ten daies after the Ascension . Our Dies Dominicus ; with which name the Church hath honoured it , since Christ himselfe honoured it , with his Resurrection ; ( Appearing divers 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 spirituall gifts sent downe , 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 Councell ) . But since it is no command from Christ , nor his Apostles , we are not ( Iewishly ) to observe it , as they did their Sabbath ( by the exposition of a Councell ) : nor , with more strictnesse , then the Church or Magistrate ( for , Christian conveniency ) hath commanded : Neither , ought we to translate the Iewish Sabbath , to this . For , that was abrogated , and vanished , at Christs Resurrection : So that ( now ) every day is to the Christian , a Sabbath perpetuall , to cease and rest from his owne works , ( the works of sin ) ; that God , may ( by his Spirit ) worke in him ; till we enjoy an everlasting Sabbath , eternally in the heavens . Wherefore , ( in respect of the too-ceremoniall keeping of Dayes ) St. Paul said , Let no man condemne you , in meate , or drinke , or in respect of an holy day ; or of the new Moone , 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 strictnesse upon that day , without being condemned for his labour , though it were the Sabbath . For , the servant must bee refreshed , as well , as the Master have his rest , on those dayes . This day , ( here , in the Text ) was not the Sabbath , but a Festivall Day , ( even , among the Iewes ) though , for an other cause . And as the Iewes kept many Feasts , that were commanded them , in remembrance of many temporall Blessings given them from God : So the Church of Christ hath a custome , authentically derived from the Apostles times , to keepe many Feasts ( much about the same times with the Iewes ) in Commemoration of many Spirituall Blessings , ( at those times ) sent unto us . Which Custome is a sufficient warrant for us , so to doe . And this Feast ( heere ) is kept by the Church , the last of all others in the yeere ( reckoning from Advent ) that we keepe in Commemoration of Gods working our Salvation . For , this Comming of the holy Spirit , was the last act , done visibly on the earth , by any the persons of the holy Trinitie , that the Scripture tels us of . For , other feasts ; We meet at Christmas to praise God the Father ; for sending his Sonne , to fulfill the Law for us . We meet at Easter , to praise God the Sonne ; for dying for our Breach of the Law , and for rising , for our Iustification . But , we meet this day , to praise God the holy Ghost ; for entring our hearts , enabling us to keepe the Law , in all good works for our Sanctification . And this , is the last feast we keepe Festivall ; Onely the Sunday after ( as best befits us , after all our mirth ) we meet , to thanke the Trinitie in Vnitie , for this their joynt-worke of our Creation , Redemption , Sanctification , and assured hope of Glorification : but , it is no Feast . We keepe no more Feasts ; till we shall come , to the Bride-groomes feast : when the Church shall be united to her Spouse , at the Resurrection . And certainly , this Day , which the Church hath chosen to keepe her Assemblies ( for Praises , Refreshings , and Feasts on ) is much more agreeable , unto the Action of Iubilee and Rejoycing ; then that Sabbath of the Iewes , ( if Planetary observation be true ) . For Saturne ( principally predominating , on Saturday ) disposed mens minds and bodies to a dull heavinesse , and an unaptnesse to any thing , but rest ; and makes a day fittest of the seven , for their Sabbath ; as they kept it : But , since the Sunne of righteousnesse hath rose from the Saturne-like and dull Earth on our Sunday ; wee keepe our Assemblies , for his praises , then ; when Sol ( a Planet of most cheerefull Influence ) disposing the Body and Spirit to all Alacritie , doth raigne . And well may this Planet ( of all other ) assigne to us our Times for Assemblies : since God , ( who doth all things in time and season , himselfe ) at the beginning , made it , ( above all others ) , to be a signe for Times , and Seasons , and Dayes . We see here ; That , since there was Time , He ( that was before all times ) doth his works in time . And , as hee made Time , when hee thought best ; and , in the fulnesse of that Time , sent his Sonne : So now , ( at this Time , and this Day ) ( which was onely knowne 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 owne power ; Let us beleeve his promises , and ( as they did ) patiently abide the will of our Father ; who ( in his due time ) will fulfill 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 Sion ; 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 seemes ) the first Councell of the Apostles , for the choosing of Matthias , in Iudas his roome , was kept . And , the Congregation , being ( then ) but small ; they made this , their first Church ( or Christian Chappell ) for their holy Assemblies to Prayers . Making this which ( before ) was a private-Suppingroome , to be the publike and common place , for religious Exercises . And ( there ) they waited in Prayer , for that Comforter , promised ( in generall ) to the whole Church ; as appeares before . ( Whence , we collect , 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 publike 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 heare him , from his Chamber , for his necessities ; yet , much-more , will he heare , when two or three be gathered together , in his Name ; and , will bee most mercifull , when ( the Vis Vnita ) , the Congregations of his people flow , ( like the roarings of the Sea ) up to the Altar . And that , in his House ; which he cals 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 reade , that the Apostles continued there long , in prayer ; before Peter , either spake to the Councell , 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 , then they doe ; before the Sermon : Which ( often ) takes up more time in teaching us , that we must and ought to pray ; then 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 Peters Sermon , ( whereby , he converted three thousand ) . And , it came the second time againe ; as they prayed ; after Peter and Iohns persecution . The third time it came also , by the prayer of Peter and Iohn , on them of Samaria . And all these times , it came after Prayer ; ( before it fell on the hearers of the word ) upon Peters Sermon to Cornelius . So ought Prayer to goe before Preaching ; to prepare . For , whom the Spirit prepares not ; they doe least profit by hearing the word . They were all , with one accord ] . There was unitie , amongst them . And God , is Vnitie . The Spirit of Vnitie ( breathed into them before ) had thus prepared them , before it would ( visibly ) descend on them . They were not onely all in one-Place ; but , all of one-minde . There was but five-times-ten dayes passed since the Resurrection ; and the Apostles are now ten-times encreased ; there were about one hundred and twentie . So many men , so many minds ( saies the proverb ) : but ( here ) they were of one accord , of one minde ; nay , all of one Soule , as Saint Luke saies afterwards . They were ( here ) in obedience to Christs Commandement [ Tarry at Ierusalem ] : They were , in Humilitie ; on their knees in Supplication : yea , they were in Faith , Hope and Charitie . They beleeved Christs promise , that he would send : there , is their Faith. They waited in prayer , for it : there , is their Hope . They were , of one Soule : there , is their Charitie . Thus it found them , when it came . And thus ( ô God! ) prepare us , that we may receive it . For , a spotted and dirtie Glasse , can receive no object : Nor a sinfull , and fleshly soule , the Beames 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 , that is not good . And , every good giving , and perfect Gift , is from above , and commeth downe from the Father of Lights : So , did this . For , it is called the promise of the Father : of our Father which is in heaven : ( so saies 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 is in Heaven : It is the Gift of the Sonne , 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 foot-stoole ( whither he descends . ) indeed is Earth ; but Heaven , is his Seate . 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 hee ( speaking of those , that were like him ) saies : 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 downe from heaven ) they are but livels , like Angels of light . And , though their zeale seeme 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 discerne ; and enabled , to overcome the other . As of a rushing , and mightie wind , and it filled all the house , where they sate . AS it came suddenly , ere they were a-ware ; So , came it also , with a Noise ; to prepare them , to receive it . For , God drops not his heavenly Graces out of his hands by chance : but , to those that desire them , and whom , he hath ( by some speciall 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 sate . But that , was nothing . For , Spiritus Domini replevit Orbem terrarum . Had they here ( then ) no more priviledge , then 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 mightie , and rushing wind ] . As the wind hath a propertie to cleanse and purge the Aire ; So doth it also fan the light and unprofitable Chasse from the good-Corne ; with which ( if it should be given ) it would rather choake , then feed the Eaters . But ( here ) this Wind had so winnowed the Apostles from their carnall conceits of Christ , and his Kingdome ( which they had , but even a while before ) [ Lord wilt thou now restore the kingdome ? ] that , from henceforth ( they ) ( ever after ) breake the Bread of life most purely to the Saints , without any leaven , either of the Pharisee , or their owne . This wind , blowes where it list . And , not onely so ; but , as it list ; 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 vaine , without a ●…ind . And , so also , let eloquent Speeches , Orations , or Sermons spread their vaine-Sailes never so largely , unlesse 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 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 Salomon did the Temple , ) not a Hammer to bee 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 hee deales with Man in publike , he gives him his Law , in fire and smoake : and ( here ) his Spirit ; in fire , with a rushing wind . This was to make his Gifts for publike 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 mightie wind ] . This-wind blowes too-hard , for Cobwebs . No Flesh , can resist the power of God ; nor can Mans weake-vessell indure this force , unlesse God doth enlarge and strengthen him . Since then , wee are unable ( yea , and unworthy ) to receive this mightie rushing ; yet , Let us pray unto him , to cleanse the thoughts of our hearts , by the Inspiration of his holy Spirit ; that wee may more-perfectly love him , and worthily magnifie his holy Name , through Iesus Christ our Lord. Verse 3. And there appeared unto them , Cloven Tongues , like fire . SInce it pleased the holy Spirit ( thus ) to appeare ; wee cannot but observe , how aptly it bare 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 , dividing betweene the Soule , and the Spirit : this blow , is given by the Tongue , ( and Plagae , laedunt cutem ; sed verba , frangunt ●…ssa ; saith Salomon ) ; adde , but fire , to it , ( that is , zeale ) and then , it cleaves indeed ; and wounds deepe : and will so inflame the Soule , that it shall ever burne with spirituall Love to God and Man. The wounds of a Lover , are sweete . Saint Iames , describing the Tongue , saith : It is but a little member : 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 : enlightning , blind-darke-Nature ; and , are set on fire , from Heaven . We have but two uses of the Tongue : to speake , and , to taste . Here , they are both rectified . The Tongue , cloven , and set at libertie ; to speake , or 〈◊〉 ( in any language ) the praises of God : The taste , ( by fire ) seasoned to Sobrietie . And ( sure ) our naturall , ( as well as our spirituall part of the Tongue ) ought to be sanctified . For , sinne may as well goe in , by Surfets ; as out , by speeches . We wound , with our Tongues ; and poyson , with our Lips. For , our Tongues , are as sharpe swords ; and the poyson of Aspes , is under our Lips. God ( then ) had need to cleave our Tongues ( yea , and our hearts , too ; whence , this poyson flowes ) and burne-out the corruption from our Lips with the fire of his Spirit . Sicut absumit stipulam , lingua ignis , &c. ] As a Tongue ( or flame ) of Fire ( saith Esay ) consumes Chaffe ; so , shall their roote be , that have cast-off the Law , &c. And ( sure such a flame , is our God : a licking and consuming Fire ; while there is drosse or chaffe in us . But ( after ) when we are purged , he is Ignis illuminans : Iustis mirabiliter lucet ; peecatores autem , incendit . Right aptly , might these come , like fire . For , ( the Septem dona ) the seven Gifts of the holy Spirit are well exprest , by the properties of Fire . 1. First , The holy Ghost purges by Feare ; as a garment of Salamander-wooll is , by Fire . 2. Secondly , It melts , by Pietie : as waxe doth , by Fire . 3. Thirdly , It brightens , by knowledge : as Mettals are , by Fire . 4. Fourthly , It hardens , by Fortitude : as Clay is , by Fire . 5. Fifthly , It elevates , by Counsell : as Vapours are , by Fire . 6. Sixthly , It illuminates , by Vnderstanding : as a Lamp , of Fire . 7. Seventhly , and lastly : It seasons , by Wisdome : 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 Dove . And , they that have it , are like it ( Doves ; for Gentlenesse : and fire ; for zeale ) : yet so ; that they lose not their fervour in Tamenesse , nor , in preposterous zeale , forget their Gentlenesse . And it sate , upon each of them : Verse 4. And they were all filled with the holy Ghost . IT sate : [ seditque ] non transivit ; or , obumbravit : But , it sate ; it stayed ; it possessed and remained with them . The Fire rested on them , gloriously without ; and the Spirit spread it selfe powerfully within . And this was openly declared afterwards : and , not long after . For , all , that looked on Stephen , saw his face , as the face of an Angel. 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 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 himselfe ; 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 , plurall ; and the verbe , singular : [ There appeared parted-Tongues ; and It sate ] ; 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 saies , 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 roome , in them . So , at the last day ; when we looke for our perfection , since we ( our selves ) are too-little to receive our Masters Ioyes 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 containe . It was , the holy Ghost ; the Lord and giver of life ; who proceedeth from the Father and the Sonne ; who , with the Father and the Sonne together , is worshipped and glorified . To whom ( for speaking unto us , by his Prophets and Apostles , these saving Mysteries ) be all praise and thanks-giving for ever . And they began to speake with other Tongues , at the Spirit gave them utterance . THE Effects , it wrought , were many ( as Rectifying their Thoughts ; their Iudgements ; their Memories ; their Affections , &c. ) But principally , the diversitie 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 speake ? Yes ; they had ( as Iohn 20. 22. ) but , not in this measure . For , [ Oriens ex also ] the day-spring from an high , ( who hath lately visited them ) endues them , [ Virtute ex alto ] with vertue from above , and abilitie to teach all Nations , in their owne 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 spake , and their divided Pens wrote in divers Languages . If God ( who is Vnitie ) divides ; it is , but to unitie . 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 severall Languages , to unite all Nations in one unitie : whose diversitie of tongues ( before ) had divided them ; both in Religion and Societie . There is Harmony , in Division . No good Musicke , without it . And ( sure ) unlesse their Tongues had beene thus - divided , to speake 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 Tongues in heaven ) could never have met there , to praise God for their Salvation . [ They spake 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 corporall motion , shewes we have a Soule , in our Body ; so , our holy life , shewes we have this Spirit , in our Soule . The one , being seene by our senses ; the other , showne by our vertues . So much , of the division , and Effects . [ As the Spirit gave them utterance ] . He , that sinneth not , with his Tongue , is a perfect man ( saith Saint Iames ) . But few , are so . Therefore well hath God ( in Nature ) ( shut-up our Tongues and given us no utterance ; but ( like Pythagor as his Schollers ) enjoyned us two or three-yeeres-silence , ere we can speake . For , when we can , we finde it an unruly evill , full of deadly poyson : which no man can tame . Therefore , it is fit , it should be brideled ; till this Spirit , give it utterance . And this is the best Schoole-master ; when , to speake , and when , to peace . This onely , cleaves the Tongue , and can bridle it , and ought onely , to give it utterance . By this , they spake to all in their owne Languages . He ( then ) that speaks or prayes before men , in an unknowne 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 himselfe ) cals this , an uncertaine Sound : like a Child , that playes the wanton , on a Recorder . He then , ( that speakes , before this gives him utterance ) utters , he knowes 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 mouthes shall shew 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 Pauls counsell : Quench not the Spirit . For , if it ( once ) be out , all Simon Magus his wealth cannot purchase one sparke , to kindle it againe . To conclude . More Gifts and Graces it imparted unto them , then this ( of Languages ) : But , as there onely ( now ) remaineth Faith , Hope , and Love ; but the chiefest of these , is Love : So , of all the Gifts of the Spirit , ( now remaining among us ) certainly the chiefest , is Love. For Love , is the fulfilling of the Law. They had this Gift , twice given ; to make this vertue 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 fulfill 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 seene ) Love God , whom he hath not seene : saith Saint Iohn . This whole text commends Brotherly Love , unto us . They were in one place : of one Soule , the Spirit of Love came to them in Fire ; in greatest fervency . It remained with them , to keepe them so ; and ( though there bee 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 personall absence from his widdowed - Church , hath sent it downe , to preserve us in unitie , and to bee our Comfort and Companion , till wee meet with him in the Heavens ; where , all our other Vertues ( as Faith , Hope , Temperance , Fortitude , Iustice , &c. ) shall leave us ; onely Love shall ( even then ) remaine 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 againe all Love rendred with praise and glory , for ever and ever . Amen . FINIS . A MEDITATION ON THE DAY OF St. THOMAS . By VVILLIAM AUSTEN , of Lincolnes-Inne , 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 alwayes acceptable in thy sight , ô Lord , my strength , and my Redeemer . PROLOGVS . THIS Day , the Church dedicates to God in the memory of his blessed Apostle , Saint Thomas . And , no doubt , but following Saint Pauls rule [ Let all be done , in order ] . Shee hath set the Celebration of this Saint , in this part of the yeere , both for Order , and Instruction . For , as Thomas was the last , that beleeved 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 Nativitie of Christ : whose day ( indeed ) is the leading-Starre to all others . ) And , yet it is set , for Instruction too , next before the Nativitie of Christ. To shew us , that ( if we be incredulous as he was ) though Christ be borne ; live ; dye ; and rise againe ; and all the other Saints follow him , and beleeve : yet , till we come to Thomas his Confession , and faithfully beleeve , and particularly apply it in our selves , Christ is not borne in us : Therefore , we must have a Saint Thomas day , before a Nativitie . I have desired to meditate on this Saints 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 weeke . Because , while I desire that Christ may be borne in Mee ( and it is time , that he were borne ; since I have lived to the age , wherein he died ) ; and while I desire this New yeere comming , to renew the Covenant with my Saviour in his Sacrament ; I find many of Thomas his Infirmities in my Faith : I would therefore learne by him , how to strengthen it : and ( I hope ) I shall thereby , not onely benefit my selfe , but those also , that will Communicate with mee . This Story of Saint Thomas ; Matthew , Marke , Luke , mention not : neither is there either word or deed of his recorded by them : onely , 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 eighth place . But the Recorder of this Story , is ( his Fellow-Servant ) Saint Iohn ; who , oftner then thrice , makes mention of him . Marke and Luke wrote , but by report ; and Matthew saw , but in part : but Iohn writes , what he had Felt , Heard , and Seene himselfe ( and he , felt , heard , and saw more , then they all . ) For , He not onely felt the Word of life with his mortall hands ; but the Bosome , of his Blessed Saviour , supporting the leaning burthen of his owne sinfull Body . He not only heard the voice of the Father , at Iordan , [ This is my well-beloved Sonne , in whom I am well pleased ] : but the Cry also , of the Sonne , on the Crosse , [ My God , My God , why hast thou forsaken mee ] . He not onely saw Christ in glory ( betweene Moses and Elia ; on Mount Thabor ) : But , he saw him also , in Infamy , betweene two theeves , on Mount Calvary ; when all the rest were shifting for themselves . This excellent Prophet , ( who for his peircing 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 Crosse , and the first at the Sepulchre , and out-ran Peter ; for all his zeale ) : This Disciple , so full of Charity , that to his care onely our dying Saviour left his blessed Mother : Even He ( of his Love and Charitie to us , ) by the Spirits direction , hath Recorded this omitted Story : and that , onely for our sakes ( as he here presently affirmes , saying ; Many other things did Iesus , but these are written , that we might beleeve . ) 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 alwaies beleeve what the Spirit of Love hath Indited , and the beloved Disciple hath written . But , this Meditation may seeme unseasonable at this time ( Christmas ; ) when it properly belongs ( as may appeare , by the Story ) to the Resurrection . But , it is a Nativitie-Meditation , for all that . For , even the Resurection it selfe , was a Nativitie . For , as , on Christmas day , Christ was borne from the Wombe , to the World , to worke our Salvation : So , at the Resurrection , he was borne from the Tombe , to Glory , to perfect our Salvation . And , as both these Daies 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 Iohn ; and the new-borne Innocents : so , have we all these , waiting on the Resurrection , in Thomas alone . First , a new-borne Christian ( like the Innocents ) but , even-now alive in the faith : borne this day . Secondly , a loving Disciple , ( like Saint Iohn , ) his owne words testifie it : [ Eamus & nos , ut moriamur cum Eo : ] and thirdly , a constant Martyr , ( like Saint Stephen ) : For , though he dyed 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 ( himselfe 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 Nativitie . And , to make such a Confession , truely ; is an evidence of a true Nativitie : and , that Christ indeed is ( Himselfe ) truly borne in us . And therefore fit for this Time of the Nativitie . Now , the History it selfe is ( thus ) set downe by Saint Iohn ; Iohn 20. 24. But Thomas , one of the twelve , ( called Didymus ) was not with them , when Iesus came . 25. The other Disciples therefore said unto him : Wee have seene the Lord. But he said unto them : Except I see , in his hands , the print of the nailes : and put my finger into the print of the nailes : and put my hand into his side , I will not beleeve it . 26. And , eight dayes after againe , his Disciples were within , and Thomas , with them . Then came Iesus , when the doores were shut , and stood in the middest , and said : Peace be unto you . 27. After said he to Thomas : put thy finger here , and see my hands : and put forth thy hand , and put it into my side , and be not faithlesse ; but faithfull . 28. Then Thomas answered , and said unto him : Thou art my Lord , and my God. 29. Iesus said unto him : Thomas , because thou hast seene , thou beleevest : Blessed are they , that have not seene , and have beleeved . I See , the Historian hath divided this History ( to my hands ) into six parts . In the first ; Thomas his Absence : In the second ; his Incredulitie : In the third ; Christs appearance : In the fourth ; His Exhortation : In the fifth ; Thomas his confession : and in the sixth ; Christs Blessing : I will follow his order , with my Meditation : for better order , then the Spirit hath set downe , cannot I invent . 1. Absentia . But Thomas : Thomas autem , &c. I Seldome read this word ( Autem ) but it makes me expect something remarkeable , 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 , followes ; we may know , by this Note . We travell thorow this World to our long home , ( like Souldiers ) on our Guard , through the Tents of our Enemies : and God , ( our Leader ) hath divers words of Command ; to teach us our Postures , as we March. Sometimes , Venite ; when we should Set-on towards him : Sometimes , Attendite ; when we breake our Order , or regard not his Command , to keepe our Rancks : Sometimes , Vigilate ; when we Nod , in carelesse drowsinesse : Sometimes , Cavete ; When the Enemy is comming : Sometimes , Ecce ; When he will show us some wonder , by the way : and sometimes , when we have passed heedlesly , by those things , worth marking ; he makes us looke backe , with an Autem . Christ dyed for you ; Have yee no regard , ( yee that passe by this way ! ) doe you know what death ? it is Mortem , with an Autem : Mortem autem Crucis , ] So ( here ) Christ rose from death , and the Disciples beleeved ; this , you know : [ Thomas autem : ] But Thomas hath a Story , more eminent , concerning this ; before , he Beleeved . Looke backe therefore , and observe it . But Thomas , one of the twelve called Didymus , &c. Thomas autem , unus ex duodecim qui dicitur Didymus , &c. 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 ( onely ) the other Evangelists doe call him ) signifies , ( in the Originall , ) a Twin : and Didymus , is answerable thereunto ( or , my Interpreters deceive mee ) : and this Name ( Didymus ) is ( by Saint Iohn ) onely added , either as imposed on him by Christ ( which is not much unlikely ) or , added by Iohn himselfe , 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 propheticall , or apparent reasons ) imposed on divers persons , is plaine in Scripture . And , I hope I may ( without offence ) conjecture , that Thomas , at the first ( prophetically , ) or Didymus ( after ) ( on apparant reason ) were given him , not because he was a Twin , in Nature ; but , to expresse the nature of his disposition . For Thomas : Didymus : Geminus : Gemellus : or Dubius ( as some terme it ) doe ( in all ) import a kinde of doubting , wavering , or incertaintie in the person of him , that beares that name : and such was He. For , we have mention of his Acts , but in three places of Scripture ; and he is ( in all ) shewed to be but a weake , and wavering man. When Christ had , after many Instructions , said ( in the fourteenth Chapter before ) [ Whither I goe , yee know : and the way yee know : ] He answers , immediatly : [ Lord , we know not whither thou goest ; how then can we know the way ? ] Hee knew not yet his owne Master ; who is both the Way , and the Iourneys end . And so , he tels 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 . Hee would faine goe , but he knew not whither . Heere is his affection to Christ : but , weake , and darkened with his Ignorance . He is mingled : and is ( in this ) a Geminus . Againe , in Iohn 11. When Christ went in danger of his life into Iudea to raise Lazarus : Eamus & nos ( saies Thomas ) ut moriamur cum eo . He would goe , 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 Feare , joyned 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 chiefe points of his faith : and ( in this ) he is Dubius . [ Vnus ex duodecim . ] One , of the Twelve . Though ignorant , and weake in his desires : though fearefull , in his Love : though doubtfull , in his Faith : yet ( O , the Love of Christ ! ) he still retaines the Honour and dignitie of his Office : hee is still acknowledged an Apostle ; and one of the Twelve . His ignorance ( though grosse ) was not affected . His love ( though fearefull ) was not fained . His doubt ( though strong ) was not malicious . Therefore be comforted ( ô my Soule ! ) though thou feele these imperfections . Be but thou as simple , in thy selfe ; as thou art weake , in thy Affections ; and doubt not , but through thy Saviours Mercie and Love , ( that covers a multitude of sinnes ) thou shalt still retaine , 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 certaine ( Iudas , being dead ) they were now but eleven . I cannot omit this note : That God ( who cals things that are not , as though they were ) respected not the present number , ( which was , but eleven ) ; but , his owne Ordinance ( which was , Twelve ) . Twelve he had chosen ; and twelve they must be . And , though one of them was a divell , and fell away ; yet Matthias ( in Gods election ) had supplyed his place , before the Lot fell on him ( in the first of the Acts ) : and so , they were Twelve still , in Gods account . God hath founded his Church ; he knowes his owne number ; the Enemy shall never prevaile against it : his number shall be full ; and ever is , before him ; though not visible to men . Labour then ( my Soule ! ) to assure thy selfe , that thou art one of his number , and thou maist then be sure , thou shalt be ever numbred among the Blessed . Thomas autem unus ex Duodecim , non erat cum eis , quando venit Iesus . But Thomas , one of the Twelve , was not with them , when Iesus 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 chiefe Ministers , ( an Apostle ) is absent . Whither was this Twin straied from his Brethren ? The Shepheard had beene smitten ; and the Sheepe had beene scattered : but now ( as Sheepe will , naturally , flocke ) they began to come together againe . Onely this fearefull , doubtfull One , is not yet come into the Fold . Shall I thinke that he was absent , on negligence ; and was punished with the want of those divine Infusions , ( they then received ) and with unbeleefe , for his Labour ? I dare not say it ; seeing there are better conjectures . But take thou heed ( my Soule ! ) that through wilfull negligence , thou absent not thy selfe from the Congregation on those Holy-daies , when Christ shewes himselfe to his people , in his word : lest thou be deprived of those Benefits that he then bestowes , 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 saies , a little before ; That they were assembled together , with the doores shut , for feare of the Iewes . And , it is not unlike , that the same feare , 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 , wee may be glad of it . For , as it made him doubt , ( at that time ; ) so hath it raised a Story , to confirme 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 owne ; as , for our sakes . So , as his Master said to his Apostles ; ( Lazarus is dead , and I am glad for your sakes , that I was not there ; that yee might Beleeve ; ) Thomas may say to us : Christ lives , and I am glad for your sakes , that I was not there , that yee might beleeve . 2. Incredulitas : Dubitatio . Verse 25. Verse 25. Dixerunt ergo illi , alii Discipuli ; vidimus Dominum : Ille autem dixit Eis ; 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 seene the Lord : But he said unto them ; Except I see in his hands , the print of the Nailes : and put my finger into the print of the Nailes ; and put my hand into his Side , I will not beleeve it . HEERE ; Christ risen , was sufficiently preached : not , by one Apostle alone , who ( filled with the holy Ghost ) was able , not onely to convert three thousand at a Sermon , ( as Peter did ; ) but , whole Nations and Cities ( as , after , some of them did ; ) if we beleeve their Legends . Here ( I say ) Christ risen , was preached not by one , to All ; but , by All , to One. All these , newly inspired with the holy Ghost : and , this One ; no Insidell neither ; but , an Apostle ; one , of their owne Fellowes : 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 proove 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 owne knowledge ; each , bearing witnesse , to other . These preach ( as St. Iohn , after , did ; ) using the same manner of enforcement . That , which we have seene with our Eyes of the word of life ; that , preach wee . Heere , are ten Eye-witnesses ( at least ) of one Truth . And , plus valet oculatus unus , quàm Auriti decem . They all testifie , Vidimus Dominum ; and are not beleeved . The Returne is ; Non Credo . They might say to Thomas , ( as Paul said to Agripp ▪ ) Beleevest thou the Prophets ? To him all the Prophets beare witnesse . Beleevest thou the Apostles ? To him we ( now ) beare witnes . Beleevest thou himself ? He said ( himselfe ) the third day he would would rise again . The very Iewes could remember that : O tardus Corde , ad credendum , quae loquuti sunt Prophetae ! Non Credo , is not , for an Apostle ; since Credo , is the beginning of Religion . He that comes to God , must Beleeve that God is ( saith St. Paul ) and that he is a Rewarder , &c. For none Sowes ; but he hopes he shall Reape : None Traffiques ; but he hopes , he shall gaine . And would Thomas serve a Master , that is dead ? would he be an Apostle ; and not Beleeve that his Master lives ? if Christ be not Risen ( saith Saint Paul ) then are we , of all men , most miserable . He seemed , in this deniall of his Beliefe , to destroy his owne 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 Souldiers : His Disciples came , and stole Him , while we Slept . ( they watch'd well , the while : ) but the grossenesse of this Lie , every Child may discover . If you slept ; how doe you know , his Disciples stole him ? if yee waked ; why did yee suffer them ? If this had beene 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 weake ( certainly ) but that he must needs take this , for a Lie. He had no excuse , therefore , for his Non Credo , but Saint Pauls , for his Persecution ; [ Ignorans feci , in incredulitate . ] And ( certainly ) he was in ill case , had not Gods mercy beene the greater . For , by the testimony of the writer of this Story , ( his fellow ) Iohn : Qui non credit , Iam judicatus est . And he hath also recorded the Iudgement ; Timidis & incredulis , pars eorum in stagno Ardenti . But , was Thomas-his-case alone ? were not the Rest , as Incredulous , as he ? they that ( now ) preach the Resurrection to him , did ( but even-now ) not Beleeve 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 . Mary Magdalen had told them ( first ) ; and they beleeved not : shee , was but a woman . Next , the Women ( all together ) told them ; and they thought it but a fained thing ; ( a tale , of their owne making ) . Then , the Disciples of Emmaus told them ; and they beleeved not . Nay , worse : Videntes eum , adoraverunt ; quidam autem dubitaverunt . When he appeared unto them in person , and spread his wounded hands , they beleeved not , for Ioy ( saies Saint Luke ) . Well might he say ( as , to the Israelites ) Expandi manus meas toto die , ad Populum incredulum . In this , they out-went him . For , he beleeved , when he saw . But yet , in all their doubtings , they tyed not their Beliefe to any Conditions ( as Thomas did ) . Hee went beyond them , in that , and in his Curiositie . For , hee tyed his Credo , to Nisi videro . Faith is by hearing ( saith Saint Paul ) . But he , rather trusted his Eyes , then his Eares . He was one of that Generation , that desired to see a Signe : and , he saw it ; even the Signe of the Prophet Ionas . For , as Ionas was three daies , in the Whale ; so was Christ , in the Grave ; and was ( now ) Risen ; to shew it him . Yet , see his great Curiositie . Nisi videro : ] What ? his Person ? no : ( that will not serve the turne ) Nisi videro loca ; unlesse I see the print of the nailes . Will that suffice ? neither . For , Videntes dubitaverunt ; I will more then see . ( For , such prints may be , ( and have bin ) counterfeit ) : I will Touch him too . What ? take him by the hand ? or catch him by the Feete , ( as the Women did ) ? That were enough to let thee see , He is Flesh , and Bones , and no Spirit . No : I will feele the particular markes , whereby I know it is my Master . Others , may be like : but , I will put my finger into the very holes of the Nailes , whereon he hung . Well , will that confirme thee ? when thou hast satisfied both Sences , ( thy sight , and feeling ) ? No , I doubt still . I desire to see with mine Eyes , ( wherein the whole sense of sight remaines ) ; but they may bee deceived . I desire therefore to touch with my finger : but , that is but a small part of my body ; and the Sense of Feeling lyes not in that alone , but is dispersed . I will therefore put my whole hand into his Side too ; or , non Credo . This was extreame curiosity . He had tyed his Faith to very nice points . Why should not the Seeing of Christ , or hearing of him speake , serve his turne ? What should make him desire to view againe those cruell wounds , which the Iewes made ? and pierce againe those saving hands ; and dig againe that blessed Side ? If Thomas were one that beleeved the doctrine of Generall Resurrection , hee knew what was sowne in Imperfection , should be raised in Perfection : and so , if these wounds in Christ , ( as other , his humane Infirmities ) had now , at his Resurrection , beene put off , into what perill had his Faith beene brought , by his Curiosity ? It may be supposed , that his Fellow-Disciples had told him that he did still retaine his wounds ; and , that he had offered them , to be felt by them ; which made him desire to feele them also , and to take the benefit of a Signe offered to confirme His Faith , ( as Hezekiah did ) . But , we read of no such thing . For , though the Disciples told him , that they had seene the Lord ; yet , they did not tell him , that they had seene the wounds , still remaining in his Body . Therefore , no doubt , it was his Piety , ( as Chrysologus sayes ) 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 termes , desire it ? unlesse Christ had inspired him with knowledge , that hee still kept all those wounds , partly for this very purpose ? And , that he ( by demanding of these things , so nicely ) might not onely cure his owne unbeleefe ; but , be able to satisfie , in every particular , the doubtfullest heart , of the most curious unbeleever , that shall ever hereafter doubt of the truth of the Resurrection ? But , till this happen ; and that , by these meanes , hee bee informed , we see his resolution ; [ Non Credo : ] and so he remaines , for eight dayes after . Thou seest heere ( my Soule ! ) Thomas his Incredulitie ; and ( in that ) his Curiositie . Nay rather , thou seest in Thomas his Story , an Image of thine owne Incredulity . For , when divers of Christs blessed Disciples have preach'd , that he hath been Borne , Lived , Dyed ; and is Risen againe ; and that they ( O happy men ! ) not onely in themselves , but in others also , have seene it with their eyes , by the effects , and good workes , which it hath wrought in them : how often dost thou doubt , and art hard of beleefe , because thou canst not see the same in thy selfe ? When thou hast no desire to the sincere milke of the Word , well maist thou doubt , Christ is not new Borne in thee . When thou livest after the world , well maist thou doubt , he lives not in thee : and , though thou art Baptized into his Death ; yet art thou not dead to Sin ; much lesse , dost thou yet Feele his conquest of Death , and the power of his Resurrection in thee : and therefore , maist well yet doubt it , because thou feelest it not ; or rather mis-doubt thy selfe , for not feeling it . But , Exurgat Deus , & dissipentur Inimici . Come Iesu , powerfully into my Soule ; and these doubts ( mine Enemies ) will be scattered . Thou knowest ( O Saviour ) how to helpe me : I doubt , and I desire : doe thou , for my assurance , satisfie me ; that I may not onely put my finger into the print of thy Nayles , and be ( like a Signet ) graven in thy right hand : nor onely put my hand into thy Side , and be ( like a Dove ) building in the Hole of the Rocke : but , that I may also get and feele the Marks of thy Passion , in mine owne hands ; to rectifie my Workes , and feele the Speare , going even thorow my Soule , to fixe my Meditations . This , I desire ; and , till ( with Thomas ) I may obtaine it , I live betweene Doubt , and Desire ( like him ) . Observe therefore ( my Soule ) what Christ did , to Cure him : and by what he Saw and Felt ; Learne thou , to beleeve also . 3. Apparitio . Verse 26. Verse 26. Et , post dies ecto , iterum erant Discipuli ejus intùs , & Thomas cum eis ; Venit Iesus , ( Ianuis clausis ) & stetit in medio , & dixit ; Pax vobis . And , eight dayes after againe , his Disciples were within , and Thomas with them : Then came Iesus ( when the doores were shut , ) and stood in the middest , and said : Peace be unto you . THIS was on the first Sunday after Easter ; the second Lords day that was ever kept . And now it began to be a leading custome to the Church . And , when it began so to bee ; Thomas also , is carefull to observe it . For , hee is ( now ) with them . And , this shewes ; that as he doubted ; so he desired , to see Christ : and therefore , still kept with them ( that had seene him ) in hope of an other Apparition . And this was ( now ) eight dayes after the first Apparition . And , not unlike it is , that Christ deferred this second Apparition so long , not onely , 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 learne ; 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 dayes and Times ( most chiefely ) as we are assembled together , to doe 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 , then that Day , that is dedicated to him , and his Honour ? This day ( now ) if wee will heare his voyce , Let us goe 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 , hee will appeare to his Congregation , in his Word . Let us ( then ) keepe the Churches Custome ; and assemble our selves ; 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 ) appeare , to our comfort , and their Consolation , and Confirmation . Venit Iesus , Ianuis Clausis . Then came Iesus , when the Doores were shut . I Will not dispute , about the manner of his Entrance thorow the Doores : nor seeke ( in the Actions of Glorified Bodies ) with nice distinctions , to cut a Feather , ( with the Schoolemen ) . We know , it is no newes , to heare of wonders , in the Story of Christ. Yet this ( heere ) need not greatly amaze us ; That his glorious Body should passe thorow the Doores ; and yet , they remaine shut : when we know , his mortall Body passed thorow the wombe of his Blessed Mother ; and yet , shee remained a Virgin. Yet , his comming to them , when the Doores were shut , teaches us something . We know , why they were shut . It was , for feare of the Iewes ; to keepe out them . For , they were their Masters Enemies ; and so , ( consequently ) theirs . Let us ( then ) doe so too . Shut out whatsoever is Enemy to Christ : For , that is no friend of ours . Ler us shut the doore upon the world ; for feare lest ( if it enter ) it Crucifie Christ in us . It is more safe to hide ; and shut our selves from ; then to goe out , to meete Temptations . Christ himselfe , went not out , to meete the Tempter : But , was lead by the Spirit , and brought to it . When our hearts are ( thus ) shut up from the world , our spirituall Companions , and good Thoughts , ( that assemble within us ) will be safer ; then , before : though they may remaine a little fearefull , or somewhat distracted , for a time . But let us shut them up ( though ) ; and keepe them close , neither let them be opened , to any importunate-knockingcare , that would feigne a necessary businesse , to come in . For , Christ can enter , when our Doores are shut fastest : and will ( soonest of all ) enter then . But , we must take heed , against whom , we shut . We must not shut our hands , to our poore Brethren : nor , so cloze our hearts ; that wee shut out Christ , and all . For , if we shut them to that purpose ; hee will not Enter then ( though he can ) : but will stand at the doore and knock ; and we must ( then ) rise , and open unto him our selves : or , he will be gone ; and the Devill will enter in his stead . Hence then ( my Soule ! ) maist thou learne , how to prepare thy selfe for Christs Entrance . First : in that , This , was Dies Dominicus ; a Day of Rest , and holy Intentions : Learne , then to lay a-side all worldly Employments , and outward Businesses , that day , when thou wilt meditate ( or , hope for ) the comming of such a Guest . Secondly , as they were all assembled , in feare ; yet , in Vnity : Learne thou , to assemble all the vertues of thy Soule ; all thy Affections ; ( yea , even those didymi , that are most fearefull , and wavering ) and unite them into one body , to expect his comming . Then ( thirdly ) ; Shut the doores , and watch that no spirituall Enemie breake in , to disturbe this fearefull 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 doores shut , against the world ) he will be in the Middest . Thus , were they assembled , and so , he came , Et stetit in medio . And stood , in the Middest . THIS , is the place , he loves best . In his greatest glory on Earth ( his Transfiguration ) he is betweene Moses and Elias : [ in medio . ] In his greatest humilitie , ( on the Crosse ) betweene two Theeves : one , on the right hand ; and an other , on the left , and Iesus , in Medio . And , to shew , that he is of the same minde after death , ( as he promised , hee would ) ; so here , when his Brethren are together , he is in the middest 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 Emmaus ) ; ( and lesse , then two , there cannot be ; to leave a middle ) : yet there , he will be in Medio . He stands in the middest of his Church ; sicut Columna , sustinens Aedificium ; where , all the waight lies . Hee stands betweene God , and us ; sicut Centrum , in Circulo ; where , all the Lines meet . For , He is not onely in Medio ; but , Medium ; Remedium ; and Mediator : and so , stands in the middest . A Prophet and a King , are ( in Office ) different . The one , Temporall ; the other , Spirituall : yet were both annointed . A Priest , and a Sacrifice differ much : the one , was to offer : the other , to be offered ; yet , they were both annointed : ( the Meate-offring , was ) ; our Saviour , is in Medio heere too . For , Hee was annointed as King , and Prophet ; as Priest , and Sacrifice . Annointed , not onely in his Bloud , upon the Altar of the Crosse : but , with the Oyle of gladnesse , above his Fellowes . So that ( in Priest ) , He is Mediator : ( in Sacrifice ) Hee is Remedium : ( in all ) Hee is Medium . Vnctus Dominus : Vnctus Domini ; Christus in medio . Nay ; Hee is Medium , unto two farther Extreames , then these . Hee is more , then King , Prophet , Priest , or Sacrifice . For , Hee is God : and we know ( as Hee is God ) the Angels sing , Gloria in Excelsis : nay , they cry out in the Streetes , too ; Hosanna in altissimis ! Nothing , can bee higher . But , Hee is Man also ; and ( as Hee is so , ) He is Esai's ( Vir dolorum ) ; and , Davids ( Vermis , non homo ) : Nothing , more base , and low . Heere , is a great difference and distance ( too ) , betweene these two , when they are a-sunder . But , as Hee is God and Man , and hath joyned both in one person ; there , Hee is a Medium . Both these are brought together , and Hee is Iesus , in medio . Let us confesse him so to bee ; and desire him so to bee , to us . And , when Hee is so ; and , that Hee is entred unto , and into us ; wee shall heare , how hee will salute us ; For , he came to them , [ Et dixit , Pax vobis , ] and said , Peace be unto you . This , seemes to be Christs ordinary Salutation . For , this is the third time , he hath saluted them , in the very same termes . And , though this word ( Peace ) , was frequent in his mouth , when he saluted his Disciples ; yet , it was not alwayes , his manner of Salutation . For , when hee appeared to the Women , ( in the 28. of Matthew , before ) ; Hee saluted them , with Avete . Hee knowes best , the Salve for every Sore : and , that is the reason , for his Salutations . The Women were in heavinesse ( being a Sex , most subject to sorrow , griefe , and weeping ; these therefore , hee salutes , with Avete , ( the Angels very Salutation to his Mother , [ Ave Maria ] ) a joyfull Salutation ; to cheare them up , and dry their eyes , ( as at the fifteenth verse before ) [ Mulier , quid ploras ? ] But , his Disciples were , in feare ; unsettled , troubled , amazed , and ( almost ) confounded , with severall fightings in themselves ; to see the hope of Israel , thus crucified . These therefore , hee salutes with Pax vobis ( as the Angel to the amazed Shepheards , [ nolite timere ] ) a Pacificque Salutation , to settle them , and calme their troubled minds . And , in the 14. of Luke : Quid turbati estis ? To the sorrowfull women , he preaches the Glad Tidings of the Gospel . To the distracted Disciples , Hee preaches the Gospel of Peace . And this hath ( ever since ) beene the effect of his Gospel . It gives comfort to the sorrowfull ; and peace , to the disturbed . Pax vobis , is the first word , Hee speakes to his Disciples , after his Resurrection . And this , they had greatest neede of . For , Peter , denies ; Thomas , doubts ; and , all the rest , flye : they were exceedingly scattered , and disturbed . And , though it was a Legacy , that hee left with them , before he dyed , ( my Peace , I leave with you ) ; yet , through feare and doubt , it was so shaken , and misse-laid , that they ( now ) could not find ; or , not feele it : and ( therefore ) hee comes againe , ( 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 Ioram sought of Iehu . That lasted , but a Horse-race . For , Iehu , that drave furiously , soone brought that to an end . Nor Ahabs peace with Benhadad ; that brought destruction on himselfe ; like them , that said Peace and safety , in the 1 of Thes. 5. These , were but Temporizers ; and their peace , but temporall . 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 betweene Heaven and Earth : ( whereby , they shall also smile on us ) . Not peace , betweene Man and Man , alone ; but , peace betweene 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 Peace-maker , imparted ; by his death , and Resurrection , purchased ; and , from his Love , ingrafted in all , that love him . But , all this , is within . For , without , there must bee Warres , and Rumors of Warres : and , not onely the Apostles ; but , the succeeding whole Army of Martyrs , were to fight ( even to Blood ) against the kingdome 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 addes : As my Father sent me , so send I you . His Father sent him , to suffer ; and so , are they sent also . They must bee brought before Kings and Rulers : they , must be buffetted , bound , and lead to death : and , they that doe it , shall thinke they doe God good service . No rest ( therefore ) without : No peace , in this World : nor , no peace , with it . This Pax vobis , was not spoke to Warriours : ( Men at Iarres , with others ; or together by the eares among themselves ) . For , these were quiet enough , for feare of the Iewes . But , it was spoke , to men disturbed , troubled in conscience ; unsettled in Faith : and therefore this Peace is there onely to be expected and applyed . Which , whosoever attaines ; though all the Tempests of the world blow and roare without ; not a leafe ( within ) shall be shaken . Wee need no Examples of this : if we will but reade the Stories of ancient Martyrs ; and heare , 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 tels us ) passeth all understanding . It is incomprehensible ; we cannot ( then ) expresse it . But ( thus ) we may lay claime unto it . Pax vobis , is Pax Dei : & Ipse , Deus pacis : Et Ipse , Pax nostra : This Peace given unto us , is the Peace of God : this God , is the God of Peace : and this Peace , is Ours . This , is our Title , ( drawne by Saint Paul ) to this Peace . And , this , is that Peace , that not onely gives himselfe here , in Pax vobis : but saith , Ecce vobiscum sum , usque consummationem Saeculi . Hee , is Ours : and ours , everlastingly . And , not onely our Peace , ( within ; ) but , our onely Protection ( without : ) which the Church daily acknowledges , [ Da pacem Domine , in diebus nostris : For there is no other that fighteth for us , but onely thou , O God! The Effects of this Peace , are excellent . For , it works not onely Quietnesse ; but , great Ioy 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 Ioy. And , when he saluted his Disciples , ( with Pax vobis ) he gave Ioy also , in their Peace . For , it is said ( in the 20. verse ; ) Then , were the Disciples glad . But , to whom , is this Peace , and Gladnesse ? Omnibus ? to all , in generall ? or Illis ? ( more particular ) to the tumultuous Iewes at the doore ? No , it is Vobis : To you : that are with-drawne and are within ; that assemble on my day ; to mine Honour , in unitie , ( though in feare ) ; and have shut the doores , to the world . To you ; ] though all the world ( without , ) assemble , as an Armed man , to breake upon you , and disturbe your peace . [ Pax vobis ] Peace unto you : and , to such , as you , onely . 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 Legacie ; and when he rose , he made it his Salutation . And ( with this Salutation ) he imparted himselfe ; his Peace ; and his Ioy , 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 hee had rested longer unsatisfied , then the rest ; yet ( now ) he might participate of the same glad Peace , with the rest ; and begin to enter into the Ioy of his Master . Which he more and more opened unto him , by that , which followes . Wherein , he sought ( by all meanes ) to establish his Faith. For , this Peace and gladnesse is established by Faith onely ; without which , we can never Enter into this Rest ; nor , be at peace in our selves . Therefore , when Christ had said , Pax vobis : ( that they might be capable of it ) he takes paines , to make them Beleeve ; by Eating before them ( though , not for hunger : for Christus , potestate , non egestate , manducavit ( saith Beda ) . For , as St. Augustine well observes , non Potestas , sed Egestas edendi , corporibus resurgentium aufertur . Hee endeavoured by Eating ( I say ; ) by saying , hee was no Spirit : by blaming their unbeliefe , ( as we reade , in the 24. of Luke ) : And , all this , that they might have Peace in themselves , and Enter into his Rest , through Beliefe . In the Land of Promise ( a Type of this Rest ) it was Aarons case ; and the rest of that factious Nation were in the same predicament ; Non potuerunt intrare in Requiem , propter incredulitatem . They could not Enter into his Rest through unbeliefe . That Thomas ( then ) might Enter into his Rest , through Beliefe ; 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 hee unto Thomas : Put thy finger here , and see my hands : and put forth thy hand , and put it into my Side : and bee not faithlesse , but faithfull . WHen hee had avoyded their feare , and perfumed their hearts with Peace in generall : to Thomas ( then ) alone he speakes ; for whose sake alone , he now appeared . See the Love of our Saviour ! that not onely appeared , when the rest of the Disciples were together , to confirme them , and shew his care ( in generall ) : But even for this one doubtfull mans-sake alone , and to cure him onely , he shewed himselfe againe : still bearing in his blessed Flesh all those cruell wounds of his Passion ; that Thomas might know , ( and all , that are wavering , like him ) that hee did not dye that cruell death , and doth not still beare those bloody woundes , for his Church ( in generall onely ) : but , even for every particular man ( in the singular , ) that cals upon him ; as if he had suffered , for no other ; but him alone , and him onely . Hee appeares not to him in greatest glory ; lest hee should more amaze him , then before . For , if they could not looke on him , at the Transfiguration ; much lesse , now . But , as when hee came to heale mans sinne , he left his Glory , and appeared in the forme of a Servant : So , now he came to heale his Servants doubt , he withheld his Glory , and appeared in the forme of a Crucifixe ; with his hands , and side , pierced . Not , in that amazing glory , wherein he made him : but , in that great humility , wherein he dyed , to save him . And ( here ) he exhorts him to Beleeve : as well , by demonstration ; as precept . He , not onely bids him beleeve : but shewes the wounds , hee had taken , for him ; that he might beleeve . That our Saviour did after death retaine , and doth yet retaine , the markes of his Suffring , is the generall Tenet : Saint Augustine sayes , Domini corpus in Coelo esse credo , ut erat quando ascendit in Coelum . And yet , those blessed markes , 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 Skarres of Martyrdome in the Saints , shall ( in their glorified bodies ) appeare like Starres in the Firmament ; like Gemmes , set in gold ; like Roses , on their stalkes ; and like the blushes , on the Roses . And , it is held , that hee not onely did , or doth ; but shall retaine them for ever . And , there are many reasons , why he should so still preserve , in his Body , those markes of death ; though , hee hath destroyed the Kingdome of death . One is , that wee may know him , that rose , to bee the same that hung on the Crosse. [ Videte manus , quia ego ipse sum ] . A second is , that he might still shew his Love : [ Qui dilexit , & lavit in Sanguine ] . Thirdly , to shew that wee are now Redeemed ; and that these are the signes of his conflict and victory : [ Vulneratus est propter Iniquitates nostras ] . Fourthly , to shew that as hee beares them , in Body ; so hee beares us , in mind : [ Ecce in manibus meis descripsi Te ] . Fifthly , that we also should mind him , for it : [ Hoc sentite in vobis , quod & in Iesu Christo ] . Let the same minde bee in you , that was in Iesus Christ : ut totus nobis sit fixus in corde , qui totus pro nobis fuit fixus in Cruce . Sixthly , hee beares them , to Reconcile his Father , [ Advocatum habemus cum Patre ] . Seventhly , to confound the wicked , [ Videbunt Eum , quem transfixerunt ] ; to whom , he may say , as Saint Augustine sayes : These wounds , this Side , was opened by you , for you : and yet , yee 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 Ioy , and consolation , when they shall ever see him , continually wearing those Love-tokens , about him , which he tooke for their sakes . O my Soule ! behold ( heere ) thy God : consider his Benignity , Humility ; and fervent Love : that , not onely came to Thomas with his woundes , for his particular confirmation ; but yet retaines them ; to assure thee , that hee is still the same , and that he will never forget those , for whom he tooke them . Deinde dixit Thomae ; infer digitum tuum huc ; & vide manus : & affer manum tuam ; & mitte in latus , &c. And hee said to Thomas ; put thy finger here , and see my hands : and put forth thy hand , and put it into my Side , &c. CHrist , is as curious in satisfying Thomas ; as he was , in demanding . For , he answers him , in his owne very termes . Thomas would not beleeve ; but , by his eyes : unlesse hee saw the prints in his hands . Christ saies , ( to satisfie , 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 heere . But , if a finger be granted , may not a Hand ? yes , [ affer manum ; ] Put forth thy hand . But , I would not onely feele 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 Christs owne words . He referres him not , to those , that had seene him ; nor , to the Scriptures , that testifie of him ; but gives his wounds into his hands , to be felt by him . Non opus est Verbis , credite Rebus , ait . And herein appeares the certaintie of his Godhead ; and , the greatnesse of his Goodnesse . His Godhead ; in that , being absent , he so exactly knew , what Thomas desired : His Goodnesse ; that he would condescend , to shew 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 curiositie ; that no man might ( hereafter ) be curious . It is not for every bodies fingers , to be ra●…ing in Christs Side ; nor , to touch him , at all times . To Mary , it was denied ; with Noli me tangere . To Him , it was granted ; affer manus : fiat tibi , sicut vis . But shee , desired to embrace him , that shee might detaine him still with her , who was to ascend to his Father : so he said ; nondum ascendi . And He , onely 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 plaine , ( 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 Ientaculi ; Thomas Aquinas , citing Leo , St. Gregory , &c. ) doe hold , that he did . And , some of them collect it , from Christs following words , [ Quia vidisti , credidisti ] id est , ( say they ) quia tetigisti . ( for , they make them , equivalent ; ) and , bring proofe [ gustate & videte , quàm suavis est Dominus ] that is , Taste , and Feele . For , we Feele ; and not , See ; by Tasting . Againe , ( 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 satisfie him . Therefore , it is as likely , that He felt also ; as saw his wounds . Neither is it against the dignitie of Christs glorious Body , that it was felt by Thomas . Since , even senselesse Creatures , touched him ; when he stood with his Feete on the Sea-shoare ( in the following Chapter ; ) and , when he ate the Fish and Honey-combe with them . He offered also his Hands , to the other Disciples , before ; to be touched , and handled : to proove the truth of his Resurrection , and the veritie of his humane Body . Which , he would never have done ; if he would not have beene touched . No doubt then , but that hee touched those precious wounds : by which , not hee onely ; but all mankinde , was healed . It had beene enough , for his Confirmation , to have seene , what he saw : but , it makes most for our Confirmation , that he felt , what he saw . For , thence we know , that he had no fantasticall Body ; but , was truly risen ; and , the same . And ( herein ) Thomas his Absence and Incredulitie hath bred more faith in us , then the credulitie of them all . For , had not hee doubted , we had never had it so plainely prooved ; as Saint Gregorie sayeth : Dum in magistro suo palpat vulnera Carnis ; in nobis sanat vulnera Infidelitatis . By putting his hand into his Masters Side , that wound by him againe opened , powred out Faith on all men ; to confirme them , that had before powred out Water , ( to wash them ) ; and Blood to redeeme them . And as Christ , ( extendens manum ) caught Peter , when he was ready to sinke in the Sea ; and said : Modice fidei , quare dubitasti ? So ( here ) Extendens manum , giving his wounds to feele , he upholds Thomas , that was ready to sinke in unbeleefe ; and said : Ne sis incredulus , sed credens . That we also might beleeve , with him . This is Christs Exhortation to all men ; as well , as to Thomas . And ( indeed ) this is the very end of Christs Manifestation in the flesh : the end of his miraculous Life ; Death ; Rising ; and Appearing ; and of all his Actions : that we should be , not faithlesse , but faithfull . This , is the end , of all Christs paines ; of all his Apostles preaching ; of all the Evangelists writing ; the very cause , the scope , and drift of the whole Gospel , ( as Saint Iohn sayes , in the end of this Chapter ) : These things are written , that yee might beleeve , that Iesus is the Christ , the Sonne of God. And then , hee shewes to what end our faith is : That , in beleeving , yee might have life , through his Name . It is time ( then ) that Thomas beleeved , and applyed Christ to himselfe , by touching . For , without Faith ; no Life : Qui non crediderunt predidit . And therefore , Christ ( preaching , to save him ) orders his Sermon of Instruction , into these parts . First , he shewes himselfe ( by demonstration ) unto him . Next ; hee layes himselfe ( by Application ) unto him . Then , he concludes this Doctrine , from the premises ; bee not faithlesse . And lastly , shewes him the Vse : [ but faithfull ] . This is Christs Doctrine , and Vse ; collected from the premises of all his Actions . And this , is the Doctrine of the whole Gospel ; and the Vse , we are to make of it : Be not faithlesse ; but faithfull . 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 onely Thomas , but even all ( as we saw before ) to be so hard of beleefe ? Certainly , it was not onely ( 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 weake Saints ; that might live after them : and to give them hope , ( even in unbeleefe ) that he may yet , bee gratious unto them . For , Saint Paul is he that saies it : Conclusit Deus omnia in incredulitate , ut omnium misereatur : God , hath shut up all in unbeleefe , that hee might have mercie on all : O the deepenesse of the riches , both of the wisdome and knowledge of God! How vnsearchable are his judgements , and his wayes past finding out ! And , as Saint Paul himselfe , hath ( here ) thus admired it ; so may I ever doe , and say : O golden sentence ! worthy to be engraven in the heart of every wavering Beleever ! It shall ever be a Vade mecum ; as a Frontlet , on my brow ; and a Breastplate , on my heart : that , remembring this , it may be my Shield in Temptation , and give me hope ; that , when I feele my faith most weake , and am even shut up in unbeleefe , God will have mercie on me . But Thomas was now ridde of this disease ; as we shall heare , 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 Infirmitie of her Body , by touching Christs Garment ; and Thomas was cured of the Infirmitie of his Soule , by touching Christs Body . Such Cures our Saviour workes , 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 ) , enlightned by the Lamp of his Faith. For , as a Lamp ( sayes Saint Chrysostome ) enlightens a whole House ; so doth Faith , a darke Soule . 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 , unpossible it is to please God , ( saith Saint Paul ) . Therefore , till Thomas beleeve in his Master , hee could challenge no part in him : but , by his faith he begins to be reconciled , and to have his part in Pax vobis too . Iustificati ex fide ( sayes Saint Paul , ) pacem habemus cum Deo , per Dominum nostrum Iesum Christum . Out of the strength of his Faith , the peace of his Conscience , and the Ioy of his Soule , 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 beleeveth ; and , with the Tongue , man Confesseth unto Salvation . Shall wenot thinke , that Thomas did now receive the Holy Ghost , with this Touching ; as well , as the Rest had ( before ) by Christs Breathing ? No doubt , he did . For , Christ could as well inspire him with the holy Spirit , through the mouthes of his wounds ; as he did them , through the Breath of his mouth . And , hee 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 sayes : No man can confesse , that Iesus is the Lord ; but , by the holy Ghost . And , I beleeve , that Thomas ( at this time ) received it ; though , it be not written , here . For , many things did Iesus , ( saies Saint Iohn ) that are not written in this Booke . So that ( now ) he was , as full of the Holy Ghost ; as the rest : and , his Faith , which was ( late ) the weakest , is ( 〈◊〉 ) equall with the strongest . No Faith , stronger ; then , what is gotten after a doubt . For , hee that never doubted , scarce ever well-beleeved . And , as hee 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 ; Mary Magdalen ; Iohn Baptist ; the Centurion ) none of them Confesse him so plainely , nor so excellently . For , in these three words [ Dominus , Deus , meus ] all , that can bee said of Christ , and us , is epitomized . Heere 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 God-head ) in Deus ; now acknowledged , after his Resurrection . Then , here is the Vnity of these Natures . For , hee confesses them both , to bee in his Person . And lastly ; heere is Our Beliefe , and Faith in Him ; expressed in Meus . In Dominus ( on his part ) ; wee are taught to know , and confesse , his Power . In Deus ; his Perfection . In Meus : his Mercy . Againe , ( on our part ) in Dominus ; wee are taught to know and confesse our Subjection : and , that wee are but Servi . In Deus ; our sinnefull lownesse : and , that it differs from his Perfection . In Meus ; our neerenesse to his humane nature ; and , our Confidence , in his Mercy . Which Mercy , is referred ( both ) to Dominus and Deus : and , is ( so ) to be applyed . 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 , applyed ( as Meus ) in his Mercy ; is a Summe of Christian Religion , and a Modell ( though a small one ) of the Greatnesse of our Saviour himselfe . This ( no doubt , on his knees ) in all humility , he confesses ; which all knees are bound , to bow to ; and all Tongues , to confesse ; that , Iesus is the Lord , to the Glory of God the Father . This , was an excellent Confession , and ( indeed ) the most excellent , that we reade of ; for the plainenesse and succinctnesse of it . Yet Christ is not beholding to him for it . For , I looke backe , and see , that Thomas answered , and said . It was not ex mero motu , propositum ; sed , post exhortationem , responsum . Hee answered , and said . Whatsoever we doe , is required : we have no workes of Supererogation . Our duty ( in our workes ) is not of our free-will ; but onely the answer of our Obedience to Gods Commandements . And , our acknowledgement , ( in our Confessions ) is not of our owne free motion . And , Thomas made this his Confession , answering : to shew , that his Faith. was ( now ) answerable , to what was ( before ) required of him , [ But , be not faithlesse , but faithfull ] . But , it may be demanded : did this Confession proceed from Thomas his Faith ? That , cannot be . For , faith is the evidence of things , not seene . And , his Master was ( now ) before his eyes . Hope , that is seene ; is no hope . This might bee ( perchance ) an acknowledgement of 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 [ Tu , es Deus meus ] : Where , saw he that ? No man hath seene God at any time , ( saith Saint Iohn ) . Here ( then ) is his Faith : ( the evidence of things not seene ) ; and his Confession , meerely , the prompture of the Spirit . Hee saw one thing with his eyes : but , hee beleeved another thing , with his heart . Hee touched his visible Humanity , with his hands , ( to assure him of the Manhood ) : but , he embraced the invisible Deity , in his Soule , 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 Corde , credendo ; & Ore etiam , confitendo . Come hither now ( all yee Heretikes ) and bee not faithlesse , but faithfull ; and confesse ( 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 Beliefe , and made a good Confession ; his Faith was growne strong . Yet some may say ; it was growne ( now ) a little too strong . If he will confesse Dominus , or Deus ; We will agree with him : but Meus ? will hee have him ( all ) to himselfe ? what shall the rest of the Apostles doe ; that were his elder Brothers in Beliefe ? nay ; what shall the whole Church doe ? and , all the posteritie of the faithfull to this daies generation ? Is his Faith so covetous ? he may well be extreame faithfull ( indeed ) ; but ( sure ) not very just , in this desire . But , farre was this thought from Thomas ; either to Injure God , or his Brethren , by his Confession . Hee onely meant to make amends , for Non Credo : ( in the same number ) . He had not said , [ Non Credimus , ] whereby he might interest them , in Vnbeliefe : and therefore , he need not say [ Deus noster ] to quit them ; but onely so much , as might manifest his owne Faith : Sithence every man must beleeve , for himselfe , ( in the singular ; ) though he must pray for others , ( in the plurall ) . Therefore , in Deus mens , he meanes , that he was his God ; as well , as theirs . He knew ( in the Bookes of Moses ) that God is not tyed to persons . He is , not onely the God of Abraham , ( with whom he began the Convenant ) ; but , of Isaac , and of Iacob , and of their Seed ( too ) for ever . Therefore , he intends not [ by Deus meus ] that God is his God , onely : but , that he onely , is his God. ( Dominus meus , ) my Lord ; whom onely I serve : ( Deus meus ) My God ; who onely preserves mee : but , not [ Dominus Deus meus ] who preserves but onely Mee . 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 sence , is his Confession . For , if any shall ( in his beliefe ) thinke God onely his : or ( in his Prayers ) thinke God present with him only ; he wrongs God ; his Brethren , and himselfe , ( as was well observed , by an * 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 Himselfe ; in beleeving that , which is not ; and altogether inconvenient . Christ cannot bee so appropriated , or inclosed . For , the best things , are communicable . Yet particular Application is such a thing in Divinitie , that ( without it ) all seemes dead to us . It is like a Soule , to a Body ; it gives life and sense , to what we reade or heare . Dominus & Deus , ( the two Natures joyned ) make an excellent Body , in the person of Iesus : but , this Body , is dead to us , without Meus : We have no sense , nor feeling of it : the Application , is all . Till Iesus , be Meus , Christ is not borne ; much lesse , Risen : but , is dead to us . As soone , as ever Thomas felt Christ living , hee called him Deus meus . He had called him Dominus , before : but , never Dominus meus , till now . We must apply him , ere wee can finde comfort by him . Deus meus was his owne application , in his Manhood : and then , when he seemed to be most unlike God , or belonging to him : When he was counted , as for saken of God , ( even , upon the Crosse ) . And , though he be God of Nations ; yet he speakes to a Nation , as to one man : [ Audi Israel . ] to shew , 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 Mee : and therefore hee is wholy , mine : and dyed wholy , for Me. Yet , not so-mine , ( or , for Me ; ) but , that he is communicable . O Iesu ! esto mihi Iesus . O my God , be ( to Mee ) a Saviour . For thou art also God and Saviour of all Mankinde . Say then ( my Soule ! ) with them , that partake with thee this happinesse [ O my God , ô my Lord , ] the Lord of my Life , the God of my Salvation ; blessed be thy name ! and confessed be thy Goodnesse ! that doest all this for Mee : For Mee , ( in particular ) , as well as for the most glorious Apostle , of them all . But , ( O my Soule ! ) thou wavering , faithlesse Servant of this gracious Master ! since thou hast ( with Thomas , to Cure thy unbeleefe , and to strengthen thy weake faith ) desired , not onely to See , but Touch , and put thy hands to his blessed wounds ; or else , thou wilt not beleeve , that he lives ; ( at least ) that he lives in thee : How wilt thou now ( that a Cloud hath taken him out of thy sight ) obtaine thy desires ? thinkest thou , that he will come from heaven , to satisfie thee ? Yes : no doubt , he will. And thou shalt both See , and feele him . Learne thou here first ( by Thomas ) ; to desire , as well , as to doubt : Then , assemble thy selfe with his Saints , upon his day , within the dores of his House ; and , he will ( then ) be in the middest ; he will come with vobis vobis , to strengthen thy fearefull Faith : and he will shew thee his hands , and his Side , in his holy Sacrament ( for , that , is his Body ) : there , maist thou see , with thine eyes ; and feele , with thy hands , presented ( in the Bread ) his Body , which was broken for Thee : and , a vessell of his Blood , which was shed for thee . Put forth thy hand ( then ) and touch them ; and put not thy finger onely unto them : but receive them into thee : and , when thou seest these Saving Mysteries , and feelest the gladsome Effect thereof , Confesse ( 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 ) [ corde , credendo ] acknowledge [ ore etiam , confitendo ] that he , is also Deus tuus : that had power , in his God-head to rise againe , for thy Iustification . Thou knowest , that he was Anointed , not onely as a Priest ; but , as an Offring . And , none , but Meat-offerings , were anointed ; nor , none , ( but Priests ) might eate of them . Here , in this Sacrament , hee offers himselfe ; not onely , to be Touched ; but ( as a Meate-offering ) to be eaten . Purge ( then ) thy selfe , by thy true Repentance ; and Sanctifie thy selfe , by thy holy Faith ; that thou maist be one of his Royall Priesthood : and so , be worthy , to feed on him . In this Sacrament , he comes ( as he came first to Thomas ) : he shewes his Signes , saying : Esto credens . Then , he comes , as he came ( the second time ) to Thomas and the rest ( in the next Chapter ) ; with [ Venite & Prandete ] ; and , breaking Bread , gives himselfe to Thee . Thou seest , in the Sacrament ( to be touched ) nothing , but Signes of his Body , and Blood ; ( Bread and Wine ) : they are no Signes of his Deitie . For , what will ye liken God unto ? Apprehend that then ( like Thomas ) with thy Faith ; so , shalt thou also find , and feele his God-head . For , Credere , invenîsse est . And , though faith be of Things not seene : yet , it may be of Things , to be felt . What wee see not , with our eyes ; we may feele , within us : & Christus tangi potest ( saith St. Bernard ) ; but , it is not , Manu ; sed affectu : desiaerii digito : devotionis amplex●… . Nay , ( he saies ) He may be seene , too : but , non oculo ; sed v●…to : non oculo Corporis ; sed oculo Mentis . That he is Man , thou maist see , by the Signes of his Body , in his Sacrament : That he is God , thou maist 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 beleeved another , with his heart , ( acknowledging a distinction , in Dominus , ( a Master , ) and in Deus ( a God ; yet both united , in Meus ) : So must we , heere ; 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 beene ( my Soule ! ) desirous ( thus ) to meete and touch him . When thou commest within his House , and to his Table , in his presence , O! be not thou faithlesse , but faithfull ; and , hee will come unto thee : and thou shalt then ( like the Maries ) hold him by the Feete ; he shall not goe from thee : but , become Pax tua , and dwell in thee , for ever . For , wee know , Christ dwelleth in our hearts by faith , [ Transgreditur enim fides , rationis fines ; humanae Naturae usum , & experientiae terminos ] . Onely Beleeve , and it shall bee done unto thee . O Lord , increase my Faith ! Lord , I believe : Lord , helpe my unbeliefe ! I must confesse , I have beene 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 ) , Christs Blessing . 6. Benedictio . Verse 29. Verse 29. Dixit ei Iesus ; Thoma , quia vidisti me , credidisti : Beati qui non viderunt , & crediderunt . Iesus said unto him ; Thomas , because thou hast seene mee , thou beleevest : Blessed are they , that have not seene , and have beleeved . AFTER his Confession , When he comes to Blesse him , he cals him ( by his name ) ; Thomas : which he did not , before . When he beleeves , he acknowledges him for his , and takes notice of him , by name . We reade not ( in Scripture ) that he called any of his Disciples , by their names , with his blessed mouth , after his Resurrection ; but onely Peter , Mary , and Thomas . Two of them , hee named , to confirme 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 ; bee faithfull , and full of Charity ; and hee will know our Names ; and , they shall never be forgotten . Hee ( that is the Word everlasting ) will make them , one of his words , and write them ( as hee hath done his owne word ) in a Booke , ( even the Booke of Life ) that shall never perish . Thoma , quia vidisti me , Credidisti . Thomas , because thou hast seene me , thou beleevest . AFter hee hath named him , for his : he both approves his confession , to be true ; and testifies his Faith , to bee sound : [ Credidisti , thou Beleevest ] . Happy man ! that hast him , ( in whom thou shouldest beleeve ) , testifying , that thou doest beleeve ; and beleeve , as thou shouldest . He may goe away with a merry heart , that hath seene his Saviour , and hath a Testimony ( from his owne mouth ) of the acceptation of his Faith and Service . And , so may wee , too ; that now remaine : if our Service be , but as faithfull . Thomas confessed Dominus meus : and Deus meus : Wee , then ( that so beleeve ; and so confesse ; ) doe make , as good a Confession ; and Christ will put his Teste , to the Truth of it , [ Credidisti ] . Wee may fetch it here , from his Register ( Saint Iohn ) ; with Beati annexed . Beati qui non viderunt & crediderunt . Blessed are they , that have not seene , and have Beleeved . HEre is a Blessing , like the precious oyntment on the head of Aaron : that goes downe , to the skirts of his Garment . It begins , as high , as Adam ; and comes downe the Beard ; ( to the ancient Fathers ; Patriarches , Iewes , 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 beleevers ( in generall ) , that have not seene 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 lesse : hee hath a Blessing for them , in another place : Blessed are your eyes ; that see , what Kings and Patriarches have desired to see , and could not . Nay ; they are also in this Blessing ( heere ) too : as we shall see , after . They , were blessed , in seeing him indeed ; ( which blessednesse , wee shall have too , hereafter ) : but , they were more blessed in beleeving 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 hee said to Thomas : because thou hast seene , or felt me , thou beleevest , [ Quia vidisti , Credidisti ] : Thomas might well answer : Credidi , propter quod loquutus sum : I beleeved ; 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 beleeving it ; ( for , all , that saw him dye , beleeved it ) : but , his beleeving the Godhead , ( which hee saw not ) ; that made him faithfull . And , in this , ( here ) Thomas ( and the rest of his Fellowes ) comes into this present Blessing . ( Blessed are they that have not seene me , and have beleeved ) . For , none of them did , or could see , his Deity , ( no more , then the Patriarches did ; or we , doe : ) and yet , they beleeved it . They ( then ) that travell into Canaan , to see the print of his Feete , ( Sithence they cannot see him , in the Flesh ; and will not beleeve , he is Risen , unlesse they see the place , where they laid him ) put themselves to a needlesse trouble : and seeme to be like them , that wish they had lived in his time , to see him . Who , if they had , ( peradventure ) they would have cryed ( Crucifige ) with the rest . I confesse , to have seene Christ in the Flesh , and for such , to have acknowledged him , had beene a glorious sight ; and such a happinesse , as many Saints have wished for : But , seeing there remaines as great a Blessing on the Beleevers , that have not seene ; let us rest contented with that ; till we see him in the heavens , to perfect this Blessednesse . And indeed , ( to say the Truth ) It is more honorable for a Christian to Beleeve , what he never saw . For , Faith is a spirituall vertue , 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 , onely Love remaine . In the meane time ; Beati , qui eum quem Carne non Vidimus , mente tenemus : Blessed are we , in this Faith ; with all the rest of the Beleeving Patriarches , Prophets , and Apostles . And that , in this very Blessing , from the mouth of the most Blessed himselfe . For , blessed was the Mother , that bare him , and the Pappes that gave him sucke ; all Generations shall call her Blessed : Blessed were they , that heard him : Blessed are they that heare of him : Blessed were they , that saw him ; and blessed are they , that see not , and yet beleeve in him . And , they are blessed indeed . For , they are blessed in themselves : they shall live , by their Faith. They are heires , to all Gods blessings . To them , belong all the Promises . They are blessed in their Workes : ( 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 , 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 blesse them in Heaven , with a Crowne of immarcessible Glory . This , is the Life , and Death of a faithfull man. And , as Christian Faith is Epitomized in Saint Thomas his - Confession : So , is the whole Story of a Christian man epitomized in this Legend of Saint Thomas . For first , our Saviour withdrawes himselfe , and appeares unto others , to provoke him ; That he , seeing their Ioy , and finding himselfe ( in a manner ) absent from God , may ( from his owne doubts ) raise a desire to see , and feele God , in himselfe . Then , he begins to withdraw his affections , and assembles them in Feare , shutting the doores of his heart to outward disturbances , and waites when Christ will appeare . Who Enters , when the doores are shut , and ( standing in the middest ) of his disturbed Soule ) Annunciat pacem , and gives him Peace together with his Ioy. Then , He speakes to him , in particular : Sets his owne Example before him , to follow ; and shewes him his hands . And , because hee cannot worke as he ought ; He lets him put his fingers into his hands , to make perfect his weake Endeavours . So , he Communicates his wounds , ( which he still keepes , in Love to him ) and makes him partaker of his Merits . But then , the Christian must not sit still : but , put forth his hand ( with Thomas ) to apprehend him , by Faith. And then , will he give himselfe , to be felt , and tasted in his Sacrament , and Infuse his Spirit , by his Touch : and ( thereby ) establish his Faith more firmely . Whence , the joyfull Christian ( answering , in Obedience , to what is required ) Confesses , from his heart , that Christ is his Lord , whom hee will onely serve : and his God ; whom he will onely trust , for ever . This Confession , Christ approves : and therefore blesseth him all the dayes of his Life , though he hath not seene him : and ( after ) blesseth him Visione Beatificâ ( with everlasting Blessednesse ) when hee shall See him , in the Heavens . O Anima mea Vade , & Tu fac similiter . Be thou faithfull unto the death : and he will give thee the Crowne 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 NATIVITIE OF St. IOHN BAPTIST . By VVILLIAM AUSTEN , of Lincolnes-Inne , Esquire . LONDON , Printed for I. L. and Ralph Mab. 1635. A MEDITATION FOR THE NATIVITIE OF St. IOHN 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 alwayes acceptable in thy sight , ô God , my Saviour , and my Redeemer . IOHN the Baptist , is the Man , of whom our Saviour Christ saies this : So Saint Matthew tels us but three verses before [ He began to speake to the People of Iohn the Baptist ] . And this , is part of that , he spake . So we know , whose the Words are : and , concerning whom this Text is spoken . And , though there bee other worthy Testimonies of Christ , concerning this Iohn ( in this Chapter ) both before and after this Text ; yet , I pitch on these words only ; because I find them , ( first ) spoken in Prophecie , ( long ere he was borne ) by Malachie ; and ( after ) at his Birth , iterated by Zachary : and now ( lastly ) againe-cited by Christ himselfe : and all ( almost ) in the selfe-same words . Besides ; it stands in the middest ( here ) of Christs speech concerning him ; as the Center or Navell , where the Knot is . For these three Commendations , that goe before this Text [ No Reed shaken with the winds ; No Man in soft clothing ; A Prophet , and more then a Prophet ] : And these three , that come after this Text ; [ That none was greater among the Sonnes 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 scriptum est ] of whom all this is both written and spoken . Ecce ! Behold , the Man ! In him , are all these Commendations epitomized : and , he himselfe is epitomized in this Text. So that , ( upon the reckoning ) it is the very Verse , which Christ tooke out of the Prophet , for his Text , when he made this his Landatory Sermon to the People , concerning Iohn ; 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 Grammaticall Construction ) this Particle , [ For ] . Which ever gives a reason of the Antecedents . What Text ( then ) can be fitter , for Saint Iohns day ; then that , which Christ himselfe tooke , when hee spake of the same Argument ? An honourable Mention it is ; both of the Person , and Office of Saint Iohn , ( which is all , that can be said of him ) . Of his Person ; in [ Hic est , de quo scriptum est , &c. ] This is hee , of whom it is written . Of his Office ; in [ Qui praeparabit Viam , &c. ] 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 compasse of these two : and so , within the compasse of this Text. First , then 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 speake of him . For , hee , was One , that was Before him ( by his owne Confession ) . Before him , indeed : both , in Time and Dignitie . In Time [ Ante me factus est ] hee was made before him . In Dignitie [ whose Sh●…oe , I am not worthy , to stoope , and untie ] . Not every Commendation , is commendable ; but this , is . For ; this , is the Testimony of Iesus . And , for Iesum Nazarenum Virum Deo approbatum , ( as Saint Peter saies ) ; for Iesus of Nazareth , a Man approoved ; ( and that , of God ) ( nay ; that is God himselfe ) to give a Commendation , can be no flattery ; but , the very Truth : since , it comes from the Mouth , of the very Truth it selfe . And ( that we may see ; how the Blessed Trinitie consent , in all their Actions ) we have him , not only thus Commended , by the Sonne ; but also , by the Father , and the holy Ghost . For God saies , in Malachi ; he will send him ( Ante faciem meam ) before My face , ( in the first Person . ) Here , Christ saies , [ Ante faciem tuam ] Before Thy face , ( in the second Person ) . And Zachary , by the holy Ghost , saies : [ Ante faciem Domini , praeparare vias Ejus ] To prepare His wayes . 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 Iohn ( the Evangelist ) said : He was a man sent from God. It is fit ( then , ) we take notice , of such a Person . 2. Quando . SO will we , of the Time also . Which we finde ( a few verses before ) was , when Iohn was ( in Vinculis ) fast by the heeles . When , the very King himselfe had committed him . A Time , wherein very few dare speake well ( or , scarce speake , at all ) of Men , in his case .. Nay , if he be laid up for offending the King ; every mans mouth is stop't : No commending of him ( then ) in any case ; unlesse , 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 Lambe of God feares not , to speak honourably of this his - Sheepe ; though he were ( even , now ) fast in the Iron fangs of that Foxe Herod . Christ knew full well the cause of his Imprisonment . It was neither , for Felony , nor Treason ; but , for being witnesse , to the Truth . Therefore ( here ) at the same time , the truth it selfe beares witnesse to him . Then , is the best Time : and then is the time , that God chiefely takes part with-his : when they are in Bonds , or suffer Persecution ; especially , if it bee for Righteousnesse sake . Againe ; He gives not this Commendation in the presence of Iohn ; or any of his Disciples ( who gave the occasion ; for they were gone first , sayes Saint Luke ) for two reasons : first , because the People should beleeve , it was very truth , he spake . For , had he meant to flatter Iohn ; he would have said it before him ; or , before some of his Schollers ; that might ( at least ) have carried the Tale to him : and so , should Hee ( that receives testimony from no man ) seeme to have begged it ( reciprocally ) from Iohn . Secondly , He would shew , in what Reputation , he held Iohns wisedome . For , Fooles onely , love to heare themselves flattered : but , a Wise-man , quando laudatur in facie , flaggellatur in Corde . You vex him to the heart , to commend him to his face . He doth it ( therefore ) in the absence of Iohn ; and of those , that belong to him . Whereby , we may see , Christ is most - mindfull of us , when wee are absent , and least thinke of it : and ( often ) thus keepes the knowledge of his good-will from us , that he might not seeme to flatter us , into his Love and Service . In their absence ( therefore ) he gives this excellent testimony of Iohn , to the People ; The Manner-whereof , next followes to be considered . 3. Quomodo . THe Manner , is very Emphaticall . For , by three remarkeable Termes 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 singularitie , wheresoever it goes ; and fixes all mens Eyes , where ere you set it . It was no small matter , in those times ( as a Poet , not long after said ) digito monstrari , & dicier , Hic est ; To be pointed at , with the finger , for the onely Ipse Hee . But , what of him ? a Fellow , in a hayrie - coate , and a Lether-Belt , that he should be worth a Hic est ? Why , hic est enim . 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 Iohn ; and therefore , worth the pointing at : but , de quo scriptum est . Hee grounds his Commendation ( not , on what , they said ) : but , on what , was written . Scriptum est , is the Enim , for Christs Hic est . Something it is , to have a Fame goe , on a Man. Yet , as Words are but Winde ; so Fame is soone blowne-over : When Litera Scripta manet . Bookes , out-live Men. Secondly , Scriptum est : Of him , it was written . And , it is materiall , to know who writ . For , there was then , ( as now ) some Writers , whose Lines lasted not much longer , then their words . They , that writ of Iohn , were no ordinary Pamphletters . In the volume of the Law , it is written . And Verbum Dei , manet in aeternum . Truth is , our Saviour ( here ) cites onely a Text ; but , names not the Authours . Hee would not seeme to thinke , the Sonnes of Abraham so ignorant of the Scriptures , but that ( as soone , as they heard a Text ) they could tell , who writ it . Now , One , that writ of Iohn , was Esay ; ( a most eloquent Man ; thought to be , of the Blood-royall ) : and , Malachy was the other : ( a most learned-man , if not an Angel ) and thought by some to bee the great Scribe , Esdras . And ( which is more , then 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 spake of him when he was absent ) so they writ of him , long ere he was Borne . Therefore not like ( either for feare or favour ) to flatter him . Againe ; it is materiall , 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 . Aske Esay ( first ) then ; and he will say : He was [ Vox ] a Voice . By that , you may know , he was no Carnall , but a Spirituall 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 evill Angels , as well , as good . Therefore , in Gods person , he addes there , ( Angelum Meum ) one of Gods-Angels . Beside God , and his Creatures , there is nothing . And , of all Gods Creatures , Angels are most excellent : higher then whom , you cannot goe for a Comparison . This , one would thinke , were enough : but the Spirit is not content to call him , only an Angel ; except it adde , the Note of admiration ( Ecce ) . Thirdly , Ecce . Which most commonly , is the Vsher to some wonder . To say truth , Iohn was a Wonder , and very well worth an Ecce . He wrought no Miracle ( indeed ) himselfe ( as the Evangelist , of his owne name , said of him ) : but , hee needed not : for , hee was a Miracle , himselfe . In his Birth , being wonderfully Borne , as our Church acknowledges : and , such a wonder in his Life , that the people ran-out to See him , and thought the Divell had beene in him . All which ( with the premises ) put together , will be a good reason ; and make a sufficient Enim , for Hic est ; and , for Ecce ( both ) . Now , learne by the way ; that Christ ( who is no mans debtor ) is not behind with Iohn ( here ) for the manner of his Commendation . For ( much , in like sort ) had Iohn ( before ) commended Christ , to the People : First , ( in Iohn 1. 16. ) Hic est . Where followes ; de quo ego dixi . And lastly , ( in Iohn 1. 36. ) Ecce . But Iohns pointing with his ( Hic est ) was but the fingers of a mans hand : Ecce digitus dei hic ; Christs Hic est , was from the finger of God. Againe , Iohns de quo , was but ( ego dixi ) his owne word : But Christs de quo , was more , then dictum ; it was Scriptum : and that , by ancient Prophets . Lastly , Iohns Ecce ; was but Ecce Agnus dei : but Christs Ecce , was Ecce Angelus dei . So , no man can honour Christ , but hee shall bee 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 Iohns person , by the Prophets . And , in particular , he pitches onely on this of Malachy ; and sets it , in the middest of his Commendations ; that the rest may ( all ) referre to it . For , if you aske why Christ call'd him no Reede , ( no effeminate Person ? ) a Prophet ? and more , & c ? The reason will be given , from this-For , in the text . For , this is Hee [ de quo scriptum est ] that God cals , his Angel. If he pleased , he might have taken his Scriptum est , from Esay's vox clamantis ; and so , called him , his Cryer . Or ( because there wants an Ecce ) hee might have taken this Malachies Conclusion , Ecce mitto vobis Eliam Prophetam ; and so called him , his-Prophet . But , since he hath chosen rather , to call him his Angel , and makes that , the Axell , for all his Commendations to Moove on ; we will doe so also ; and see ( withall ) Quid Scriptum est ; as well in the New , as the Old Testament . Which ( proceeding from One , and the same Spirit ) wee may well reduce to One and the same Center , with Christ : ( Angelum meum ) My Angel. Wee seldome heare this Word ( Angel ) but it sets our thoughts on high . For it is commonly spoken of the Coelestiall Spirits above . But to take it so ( heere ) were a wrong to the Text. For a man to thinke , because Christ came God , in the Flesh ; therefore Iohn , came an Angel in the Flesh , to goe before him : hee should bee as right , as they that take Christ , for Elias ; and Iohn , for Christ. But Iohn , was an Angel ; as Christ , was a Vine , ( a Doore , a Stone , &c. ) onely by Metaphor , or Similitude . First , in similitude of Conversation . For , ( like the Angels ) hee was not ( often ) visibly conversant with men ; but retyred in the Wildernesse ; there ( like them ) to contemplate on the presence of God , their heavenly Father . Secondly , in similitude of Chastity . For , Angels neither Mary , nor are given in Marriage : and such an Angelicall Virgins-life , Saint Iohn is reported , to have lived . Thirdly , in similitude of Abstinence . The Angels neither eate nor drinke : and Iohn ( 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 out to wonder at him : as if hee had dropt from heaven . And , when Goodnesse , could not make their Truth say ( with Christ ) he was an Angel ; yet Won●… made their Malice say ; hee had a Devill : which , is an Angel ( yet ) ; though , in the worst sense . Fourthly , in similitude of Office. For , hee was Missus a Deo , imploi'd here on Earth , in the 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 , hee is made an Angel. For , those Spirits ( themselves ) are never properly called Angels ; unlesse ( like Iohn ) they be ( Missi ) sent , as Messengers , from the Star-chamber of heaven . For , by nature ; they are called Spirits : by office , Angels . These Spirits ( in former times ) went betweene God and Man , by that name : and Christ ( himselfe ) 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 reade this Name [ Angel ] in all the Bible , wee find him doing the office of a Mediator : exhorting Hagar , to be reconciled to her Mistris . In this sense was Iohn an Angel : who did ( in pr●…ludio ) , before Christ entred , 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 Ierome might well , ( and did ) retaine the Prophets old-word ( Angel ) , that we may see ( as Saint Marke cals him ) Hominem missum , a Man sent to goe before the Man , Christ Iesus . So Malachy cals that-Man , ( Angel●…m ) an Angel : to signifie , 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 Epithite sits on the person of this Saint : if we will looke 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 Iohn , that expresse in him , as many angelicall Vertues ( or Prerogatives ; as Petrus de Natalibus cals them ) whereby , wee may see this Title ( Angel ) fell not on him , by chance . 1. The first is , Vox clamantis : a prerogative of angelicall zeale or fervour . Nothing , is so vehement as a Voyce : considering it hath no Corporall substance , nor dimensions . It is a thing like the Angels , or Spirits , of great force and fervour : especially , if it bee [ Clamantis ] a roaring Voyce , of a Cryer . For this , Saint Marke is often painted in the shape of a Lyon : because , he begins his Gospel with Iohns-Title ( Vox Clamantis in deserto ) like a Lion , roaring in the Wildernesse . A suddaine and vehement voyce makes men looke about them ; no lesse , then a Blow . And Iohn was such a Voyce , as could strike the heart , and never touch the Body . Like the voyce of a Cannon , that flyes farther , then the Bullet ; and ( sometimes ) kils , where the Bullet never touches . For this servencie , the Fathers call him , Praeco Iudicis . For , as the Crier , goes before the Iudge : So , went Iohn , before Christ , to make way for him with his Voice ; and to proclaime his will before him . In which respect , he may be assimilated to the Angel , in the Thessalonians ; where it is 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 Iohn ) ; and with the Voice of a Cryer , ( which Malachi cals an Angel ) . All which , is well put together by Chrysologus ; dat vocem praeco , quia adest Iudex : clamat Tuba , quia adest Rex : & quia processurus est Deus , Angelus jam praecedit . Hee was a Cryer , before his - Iudge ; a Trumpet , before his - King ; and , an Angel , before his - God. 2. His second Title , is Elias : a prerogative of angelicall Severitie and Constancie . This is Elias ( sayes Christ , Matth. 11. 14. ) And , hee cals him Elias , in the same sense , as Malachi called him , an Angel. Not ( as the Iewes meant , and Iohn-himselfe denied ) [ in Naturâ ] in Nature and Person : but ( as Christ meant , and Iohn , indeed , was ) in Spiritu & virtute , in Life , and Office. And , there is much resemblance betweene them . First , Elias , lived in the wildernesse ; scarce Eating , in forty dayes together : and , when he fed , it was , on what came first to hand : ( Water from the Earth ; and Food , from the Ravens of the aire . ) So , Iohn lived , in the Wildernesse ; neither Eating nor Drinking ; and , when he did , it was on What was next him ( Locusts , from the Earth ; and wild honey , that fell on the leaves , from the Ayre ) . Secondly , Elias , was a rough hayry Man ; girded , but with a Leathern Belt : and so , was Iohn : his Garments , of Camels haire ; and his Girdle , but of skins : hee was no Man in soft clothing ( as Christ said of him , ) for they , that are in soft clothing , are in Kings houses , and deale softly with them , for feare of stripping . But , Iohn feared not to lose the Coate on his backe , for the worth or fashion . Hee was no more in love , with his Garments ; then the Angels . Who are conceived ( when they appeare ) to cloathe themselves with the Elements ; which ( by reason of their spirituall 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 appeare , before the King , ( even Ahab ) ; and ( without ceremony ) tell him to his face [ Tu es ] , Thou art , he that troubles Israel . So constant , that , when the feare of Iezabel , had scattered , kild , or converted all the Prophets to Baal ; Hee stoutly stood ( alone ) for the Lord , with extreame hazard of his Life , And ( this Angel ) Iohn , was so severe , that he durst say [ Non licet ] to a King , ( as very a Tyrant , as Ahab ) . Whom though hee thought , that hee might say , in a larger sense , then ever Saint Paul did ; [ Omniamihi licent , sed ego sub nullius redigar potestatem ] : yet , Iohn spared not to Correct [ de omnibus malis quae fecit ] sayes Saint Luke , for every vice he had ; as well , as for his Brothers wife . Lastly , so constant : that , neither the Flattery of the People ( that cryed him up , for a Prophet ) ; nor , the feare of the Fox ( Herod ) , in whose Denne he lay by the heeles for this , could moove or daunt him . Hee was no Reede ; to be shaken with such wind . And therefore , the Iezabel , of that time ( Herodias ) seeing shee could not shake him , pluckt him up by the roote : as Elias should have beene served also , if Iezabel could have caught him , ( when time was ) . Fourthly , Elias , ranne before the King of Israel , when Raine came downe on the three-yeares-parched earth : and Iohn , ranne before the King of heaven , when the Dew of Grace came downe on the parched Soules of sinfull men . Fifthly , Elias , made his way thorow the River Iordan , ( when he went to heaven ) by striking it with his Cloake : and Iohn , made a way to heaven , thorow the same Iordan for all Beleevers , by converting it into the Lavatory of Baptisme . Lastly , Elias , dyed , no common way ; but , was Violently taken up to heaven in a fiery Chariot : and Iohn , dyed not the Common way neither ; but , went to heaven by violence in the fiery Chariot of Persecution . 3. His third Title , is Lucerna ardens & Lucens : Hee was a Burning-shining Lampe ( saith Christ ) : a Prerogative of angelicall 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 it selfe . By this pure Element , God hath often manifested his extraordinary Presence ( his Glory , seeming like Fire ) . And heere , in no small measure , did hee manifest the glory of his Sonnes Comming , in this fiery Seraph ( Saint Iohn ) . Who , though he were not [ Illa Lux ] , that Light that lightens all men , that come into this world : yet , he was [ Lucerna ] an Angel of that Light ; a Sparke flying before that fire . And , being full of the Spirit of that light , participated of the same properties . He was Ardens & Lucens : He was no Saint Anthonies-fire ; to Burne , and not Shine . Nor , no Ignis fatuus , to Shine ; and , not Burne : but , Ardens per charitatem , & Lucens per doctrinam : Hee burnt , in Charity ; and Shone , in Doctrine . And , the effects , soone appeared . For , when this fire once arose with his Causticks of Repentance ; he ( charitably ) burnt out , and purged the corruptions of Mens consciences : and , with the clearenesse of his Doctrine , hee enlightened their darke Soules . So that , at the shining thereof , the shaddow of the Law began to with-draw , and vanish : that , the spirituall sense might appeare , through the Literall . And now , the Letter of the Law ( spiritually understood ) is turned into Gospel . Yet , these Owle-eyed Iewes ( that loved darkenesse , better then Light ) when Iohn shone , in the Pulpit ( like a Taper , on a Candlesticke ) could scarce endure him burning , longer then a farthing Candle . An houre , was the utmost of their patience : and Christ told them of it , [ Vos autem volutstis ad horam exultare in Luce ejus ] they rejoyced but an houre 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 of the highest ( saith his father Zachary ) . A Prerogative of angelicall knowledge . For , a Prophet knowes and sees invisible things , with spirituall eyes ; as , the Angels doe . In this , he was like a Cherub ; which signifieth [ quasi Magister ] a Master of knowledge and Science . In which respect , Christ sayes ; he was more , then a Prophet . For , first , He knew , and saw more , then they all , that went before him . By them , Christ was only fore-seene : by Iohn , he was seene . None ever spake so plainly of Christ : [ Iesum , quem praedicat , Vidit ] hee was able to shew , to the People , that God , whom he preached , [ Ecce , Agnus dei ] and point him out with his finger [ Hic est , ] this is , He. Secondly ; In that angelicall knowledge of the sacred Trinitie , none of the Prophets , was like him . None of them , ever ( so plainly ) knew that Mysterie . For , unto him , ( at the Baptisme of Christ ) all the Three sacred Persons appeared sensibly , at once . The Father ; in a Voice : the Sonne , in the Flesh : and the holy Ghost , in the shape of a Dove . So , he heard , the Father ; he felt , the Sonne ; 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 ) of the former Prophets . ) Lastly , More , then a Prophet . For , he was a Prophet ; and , did prophesie , before he was borne . Which , none of them , did . When the Virgin Mary saluted Iohns Mother ; the Word ( proceeding from the wombe , where the Lord lay ) descended thorow the eares of Elizabeth , to Iohn ; and there , anointed him , a Prophet ( saies Chrysostome . ) Then ( saies Ludolphus ) did Christ ( first ) make his Fore-runner , a Prophet ; when ( Springing in the wombe ) he preached the Gospel of Christs Comming ; and , began his office , ere he was borne . For these Causes , we may adde here ( what Christ addes ; a Verse after our Text ) : that , there arose not a greater . Which Saint Luke defines ; saying : [ Non surrexit Major Propheta ] there arose not a greater Prophet , among the sonnes of Women ; ( the premises have made it plaine ) . He was so great , that all men wondred , if he were not the Christ. Yet , hereby , as Christ meant , to commend Iohns worth , to the People : so , he meant not , to diminish the Reputation , of the former Prophets . Caeteris Prophetis non praefertur , sed aequatur . Christ sayes not , that he was greater , then other Saints ; but , that others were not greater , then he ; And this , is conceived ( onely comparatively ) while they lived on the earth . For , as Christ addes ; he , that was least in the Kingdome of heaven was greater , then he . The least-Saint ( in the kingdome of glory ) is greater , then the greatest , in the kingdome of Grace . Nay , even here , ( in the kingdome of Grace ) one , ( that was despised , as a poore Carpenter ) ; Lapis quem reprobaverunt ; ( whom they held as a Reprobate ) was greater , then he . Therefore [ inter natos mulierum ] was well added . Lest he should seeme , to be equalled with Christ [ Mulierum dicit ; non , Virginum ] there was none greater , among the sonnes of women , indeed : but , there was a Sonne of a Virgin , whose Bookes , ( nay , whose Shooes ) he was not worthy to carry after him . But , set-by him ( who is fit to have Primatum in omnibus ; the Preheminence in all things ) and , among all mankind , was not a greater Prophet , then Iohn . Whether there hath been since ; or , ever shall be ( hereafter ) indiscussum relinquitur . But , why did Iohn ( then ) deny to be a Prophet , when he was asked the question ? Because , the Iewes asked , they knew not what . For , mistaking that place in Deuteronomie [ The Lord will raise you up a Prophet among your Brethren , like me , &c. ] They looked for a Prophet , like Moses : when Moses , meant it of Christ. In both which senses , Iohn was not [ Ille Propheta ] that Prophet . Not a Prophet ( in their sense ) like Moses . For , he was , Elias . Nor , a Prophet ( in Moses his-sense ) ( that is , the Messiah ) . For , he was , but his Cryer . Yet , he was a Prophet , in Zacharies sense , [ The Prophet of the highest ] though not , the highest Prophet . For , that was Christ-himselfe . Thus Iohn , was a Prophet , and more . For they , were but Nuntij : he onely , came [ ante faciem ] Before his face . And this , was Angel-like , indeed . For , they behold the face of God in heaven : and , Iohn beheld the face of God in the Flesh : which , none of the former Prophets , did . Fiftly , His fifth Title , is his proper Name . Iohannes ( or , Iucchanan , as Tremelius writes it ) which signifies , Gratiosus ; or , Gratia Dei. He was the first humane Angel of the Grace , comming in the Gospel . And , as his comming began the Time of Grace : So Grace , was the Argument of his Preaching ; and he himselfe was full of it . Therefore , God would have him called , by the Name of Grace . A prerogative of angelical - Perfection . Wherein , is expressed his Spirituall Strength . Hee grew strong in the Spirit ( sayes Saint Luke ) : he grew more , in Spirit and Grace , then in Body . It is true , they called him Zacharie , at first : which ( it seemes ) at sometimes he hath retained . For , our Fathers have dedicated a Church in London , in the name of Saint Iohn Zachary . And the significations , of either Name , are not disproportionable . For , Zacharia is Memoria Dei : and , to be mindfull of God , is a speciall propertie of Grace . But this Name his father seemed to wipe out , when hee wrote , His name is Iohn : Which he received from heaven by an Angel ( the same Angel-Gabriel that brought the Name of Iesus himselfe . ) Now , as Gabriel ( who signifies the Strength or Power of God ) first brings the Name of ( the Fore-runner ) Iohn ( which signifies the Grace of God ) and ( after ) brings the Name of Iesus , ( 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 fore-runne Salvation . And as this Name ( Iohn ) was not given him by Man , neither assumed , or deserved by himselfe ; 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 ) & Gratis , ( to the Thankfull ) . And such , was Iohn ; Who thankfully acknowledges to have had it , ( as all men have ) from the Fountaine of Grace ( Christ Iesus ) : of whose Fulnesse ( saith he ) Wee all receive , grace for Grace . ( Idest ) For one Grace , ( he first gives us , ) wee still receive another : for the Grace of Faith ( gratis data ) given freely ( gratis ) to the thankefull ; wee receive the grace of eternall-life , which is the free gift of God , through Iesus Christ. [ Grace , for Grace ] that is , Life ; for Faith. Which life , by faith is to be found onely in the Gospel : ( which , Iohn 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 Iohns Conception ; and continued so , till he had written this Name [ Iohannes ] 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 commeth by the Gospel : but then , they shall have libertie to speak ; and be heard againe . 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 Gods Grace . So Saint Paul acknowledges ; [ Gratia Dei , sum id , quod sum . ] By the Grace of God , I am , that I am . And , not only the Perfection , that was in this-Angel ( Saint Iohn ) ; 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 Iohn ( and other Saints ) by Creation were ( and are ) subject to Fall : but , by Grace , Confirmed and Perfected ; that they cannot Fall finally ; no more , then the Angels themselves . Sixthly , His sixt Title , is Baptista . A Prerogative of Angelicall - Honour ; to be so neere , the Person of Christ. He only of all Mankinde , had the honour to be the Baptizer of his Saviour : by whom ( as he humbly acknowledges ) it were fitter , that he himselfe should have beene Baptized . An office , fit for one-more , then a Prophet ( an Angel , at least ) . For this , Malachy ( as I conceive ) cals him an Angel expressely [ Angelum Testamenti ] the Angel of the Covenant . Now , the Covenant ( in the New Testament ) which was to succeed Circumcision in the old , was Baptisme . Of which , Iohn was the Angel. For , he ( first ) brought in the Vse of that Sacrament . Wherein ; he , was but the Angel ; not , the Author . For , in saying : ( He that sent mee to baptize , &c. ) he confesseth , it was none of his Ordination ; but his , that sent him . I know , most take Angelum-Testamenti , for Christ himselfe . I dare not contest : but the Author of the great Concordance applies that Name to Iohn . And I suppose , not without some reason . Christ was the Author , and Well-spring of that Covenant , ( who , from his owne Side shed the Blood and Water of the New-Testament ) : And Iohn was the Angel ( or , Messenger ) to declare it . He , was but the Minister ; not , the 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 ) cals Angels : So , the initiating-Sacrament of the Gospel was ( first ) received by the Ministery of One ; whom , Malachy ( in the Law ) calls an Angel. And herein wee may assimilate him , not only to the Angel that stirred the Waters of Bethesda ( as He did , the Waters of Iordan ) to make them salutiferous , to them , that Entred : but also , to the Angel , that appeared to the Shepheards . For , that Angel brought the Gospel of the Comming of the King of heaven : and this-Angel , of the Comming of the Kingdome of heaven . That Angel shewed Christ was come , to Live for us , ( by declaring his Birth ) : and this Angel shewed , that hee should die for us , also by Baptizing . For , as many , as are Baptized ( saith Saint Paul ) are baptized into his Death . Seventhly , His seventh Title , is Amicus Sponsi ; the Friend to the Bridegroome . A Prerogative of Angelicall - Love. For , as the Angels , in Ardent Love , behold with Delight , the Glory of God ; and desire to pry into the Mysterie of the Gospel : So Iohn , ( with the like Love and Ioy ) beheld the Increase of Christs Glory , and the propagation of his Gospel : Which , when he saw daily-growing ( as , one propertie of Love is , To rejoyce in the Truth , ) like a true friend to the Truth it selfe , he cries-out : This Now my Ioy is fulfilled . And , Iohn was fitly called a Friend to this Kingly-Bride-groome , for foure-Reasons . First , Ex Castitate : for his Chastity : Hee that loveth Purenesse of heart ( saith Salomon ) for the grace of his lips the King shall be his Friend . And Iohn , was so pure in heart , and gracious in speech , that he had the Love of the Bridegroome Christ ( the King ) : though for the same cause , he felt the wrath of the Adulterer Herod , the King. Secondly , Ex similitudine Morum . Likenesse of Manners makes friendship . They were so like , they were ( oft ) taken for one , the other . They were ( both ) valde humiles , very humble . Christ , ( as David sayes of him ) [ Vermis , non homo ] a Worme , and not a Man : and Iohn , ( as he , sayes of himselfe ) Vox : a Voyce ; and no more . When he had the choice , to be reputed Elias , or the Prophet ; ( nay , the Messiah himselfe ) , ( as most men thought , he was ) hee denies it , againe and againe , and cals them all to witnesse it , professing onely to bee Vox ; which , is lesse , then Vermis . For , a Worme hath ( yet ) some substance : a Voyce , is ( in a manner ) nothing . Thirdly , They were Friends , Ex similitudine voluntatis : They ( both ) willed the same thing . And , their Preaching , was after the same manner . The Kingdome of Heaven is at hand ( sayes Christ ) ; repent and beleeve the Gospel ( Mark. 1. 15. ) Repent ( sayes Iohn ) ; for the Kingdome of Heaven is at hand ( Matth. 3. 2. ) And , as they willed ; so they nilled , the same thing . Defraud no man ( sayes Christ , Mark. 10. 19. ) Require no more , then your due ( sayes Iohn , Luk. 3. 13. ) Beare no false witnesse ( sayes Christ , Mark. 10. 19. ) Accuse none falsely , ( sayes Iohn , Luk. 3. 14. ) This made them Friends . For , idem velle , & idem nolle , summa Amicitia est . In this , hee resembled one of the Cherubs on the Arke . Their faces looked one towards another ; and they embraced each other , with their Wings . And Iohn , ( Angelus ante faciem ) looked ( with joy ) on the Face of the great Angel ( Iesus ) : Embracing his Doctrine , and agreeing with him in all things . Fourthly , He was the Bridegroomes Friend ( Ex Officio ) ; By his Place . For , as the Paranymphus , ( so the Fathers call Iohn ) the Bridegroomes Friend , prepares the Bride ( with all fitting Instruction , and Ornament ) against her Spouse come , to marry her : So Iohn , came to prepare the way ; to Instruct , Adorne , and fit the Church , for the Receiving of her Loving Spouse ( Christ Iesus ) . Which , was Iohns proper Office. And thus ( while we observe , Quid Scriptum est , what is written of ( this Angel ) Saint Iohn , and his Person ) ; we are falne ( 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 foure wayes . First , by his Arrivall , hee breeds expectation . Secondly , hee tels the Cause of his comming . Thirdly , hee sees all cleane , and handsome . And lastly , he returnes , to give place to his Master . And these foure wayes , did Iohn prepare the way , before our Saviour . 1. Nascendo . 1. By his Birth , and Arrivall . 2. Praedicando . 2. By declaring , why he came . 3. Baptizando . 3. By seeing all cleane . 4. Moriendo . 4. By departing . 1. Nascendo . FIRST , Nascendo ; By being borne before him . Which ( of all dayes , of the yeare ) happened on this very day ( Midsomer-day ) , just halfe a yeare before Christmas . That , even in comming into the world , he might goe before him ; at a Season , when the Sunne had ( newly ) beene at the highest . So were ( also ) the sonnes of Women . For , a greater , amongst them , never arose . But , as all things under the Sunne ( when they are at the highest ) must ( as the Sunne doth now ) decline againe : so , did Iohn . I must decrease ( sayes hee ) : and so , doe all the Sonnes of Women , ever since : As Hee , in Glory ; so Wee , in Goodnesse . Terra malos homines nunc educat , atque pusillos , The glory of the Sonnes of Women , was borne in the declining dayes . Yet ( to his honor ) be it remembred , that , the Church keepes a Feast , on no Saints Birth-day ; but this , of Iohns : and , on his , it doth . The reasons may bee these . First , Iohn was filius Precum : not conceived , but by Prayer . Thy Prayer is heard ( said the Angel Gabriel to his Father ) and , thy wife shall beare thee a Sonne . Secondly , his Conception was annunciated ; and his Name brought from heaven , ere hee was borne , by the same Angel , that brought the Name and Newes of our Saviour himselfe . Thirdly , The other Saints of the Gospel ( borne after the common condition of Men ) received Grace , after Birth ; and ( often were perfected by Martyrdome ; therefore their deaths , and not their Birthes , are kept Festivall . But Iohn was partaker of the holy Ghost , in his Mothers Wombe ; where , hee Prophesied , and began his Function , before he was borne . Fourthly , because his Birth was wonderfull ( praeter Naturam ) his Father , being an old man , past beliefe of Children ; and , his Mother , Barren all her youth , and ( now ) well-stricken in yeares . Fifthly , because , Christ honoured his Birth ( extraordinarily ) with the presence of himselfe , and his Blessed Mother . For , about sixe Moneths , after Iohns conception , Mary ( being then with child of our Saviour ) came to visite Elizabeth ; and staid with her about three Moneths ; whence , it is Collected ; that She was with her , when Iohn was borne . Sixthly , for the worthinesse of his Office. For , his Birth ended the Law ; and began , the Gospel . When ( as Ludolphus sayes ) , Quod ante erat Spes , coepit esse Res. Therefore Chrysologus cals him , Fibula Legis & gratiae , quae diploidem summi Sacerdotis , Sancto Patri jungebat in pectore : The Claspe of the Law and Grace , that fastened the Garment of the high Priest together , on the Brest of that holy Father . Lastly , for the words of the Angel , Many shall rejoyce in his Nativity . Not onely , Christians ; but even ( as I have heard ) the Turkes keepe it Holy-day . However , wee may bee sure , Elizabeth rejoyced , and all her Friends and Neighbours came joyfully about her . Zachary sung his Benedictus ; and Wee ( to this day ) keepe a Feast upon it ; that many may rejoyce in his Nativity . In doing whereof ; wee shew , how gladly wee will Entertaine the Master , when wee feast , for joy of the Fore-runner . These , may bee the Reasons , for this Celebration . But , how did his Birth prepare a Way for Christ ? One kinde of Preparation it is for the Kings Harbinger ( or Messenger ) but meerely to Arrive , and come to Towne . For , let but a Stranger come amongst us ( in any extraordinary manner ) though he-himselfe say nothing , yet his very comming makes men enquire the Newes , and what is like to follow : So , the very Arrivall of Iohn into this World , ( his Birth being so extraordinary ; that his Mother was barren ; his Father , dumbe till then ; and his Name , given by an Angel ) it occasioned all men to looke for Miraculous times , and to enquire , saying : Who doe you thinke this childe should be ? To which , Zacharie ( as soone , as hee could speake ) answers plainely ; That he was come before the face of the Lord , to prepare his waies ; and give knowledge of Salvation to his People ( if they had the grace , to take notice of it . ) Which , when they heard , Feare fell upon them all ; and these things being divulged , among the Neighbours , and over all the hill-countrey ( sayes Saint Luke ) made as many as heard it , lay it to heart , and thinke well upon it ; as it well became them , to doe . For , to that end , was Iohn ( so wonderfully ) Borne . Thus , even the first comming ( the very Birth ) of Iohn ( though hee himselfe ( yet ) said nothing ) gave men occasion to looke 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 hee came . What dost thou say of thy selfe ? ( say the Pharisees ) : Iohn replies , [ Ego vox clamantis . ] I am the Voice of a Cryer . Wherein , hee answeres , for his Person , and for his Calling . For his Person ; it , was ( Vox ) a Voyce : for his Calling ( or Office ) ; it was [ clamantis ] of a Cryer . Of Voyces , there is vox articulata , that signifies somewhat : and inarticulata , that is ( indeed ) but ( Sonus ) a Sound ; and signifies nothing . Now Iohn was Vox articulata . In respect of whom , the former Prophets were but Soundes . For , as when One speakes a farre-off , wee heare a Sound ; but , cannot distinguish what it is : at length , wee perceive it is a Voice ; and lastly , we conceive the Word , that is uttered by it : So , when the Prophets spake , it was a farre-off ; they were almost , but Noyses : we heard their Sound ; but understood them not , till Iohn came . Whom wee know , to be a Voice : for , he hath manifested the Word unto us . Christ was the Word ( that was conceived in the Bosome of the Father ) and Iohn , the Voice by which it was manifested to the Eare ; that so , it might enter , and remaine in the heart . So , for his Person ; he was Vox , not Sonus . For , he spake plainely . And yet , but Vox ; not , Verbum . For , hee did but goe before , to declare it [ Vt manifestaretur in Israel , proptereà veni ] Hee came , to that purpose . And therefore his Office , was [ Clamantis ] of a Cryer . No still-Voyce ; but , a manifest - publike-Voyce . Such a one , as shooke the Wildernesse , and was heard over all the Land. He goes ( as the Crier , before the Iudge ) : Parate Viam : Make way ( my Masters ) ; heere comes One ( after me ) whose Shooe , I am not worthy to untie . He was Praeco , and he doth his Office , Praedicando . For , if you aske , how wee should make way ? He goes-on ( Preacher-like ) and cites his Text ; ( viz. As the Prophet Esay sayes ; Make his pathes straight . ) It is fit indeed , to Mend the wayes , against the Comming of so great a person . And , that they should not faile , in the Manner ; hee shewes them how , Every valley , must be filled : every Hill , must be cast downe ; the crooked , must be made straight ; and , the rough wayes , smooth . Nay , he not only directs ; but Labours in the Worke himselfe . First , Raising the Vallies . Filling the Low and abject People , with Precepts of good Life : who never had such high thoughts before ; Raising them to Works of Charitie ; To part with their Meat and Raiment , to them that wanted . Secondly , By casting downe the Mountaines ; humbling the proud Scribes , and Pharisees ; by telling them , they were but a generation of Vipers ( though they bragged to be the Sonnes of Abraham ) and that God could make as good Sonnes of the Stones , under their feet . Thirdly , He made the crooked wayes straight ; by setting right the Erring - Publicans , and Teaching them , to deale directly ; Exact no more , then what is your due . Fourthly , Hee made the Rough wayes smooth ; by Calming the harsh Souldiers , with Neminem concutiatis ; Doe violence to no man. For , every fruitlesse Tree ( that , like the Brier and Bramble , are good for nothing , but to doe violence in the way ; to Scratch men , as they passe , and Rake , what ere they lay hold on ) shall be cut downe , and cast into the fire : that the way may be rid of such . And , ( to say truth ) , What with Rabbins Traditions ; Priests ignorance , and Peoples wickednesse , Gods-Vineyard was growne a Wildernesse : Therefore , Iohns Cry was ; Parate Viam in Deserto . And ( lastly ) When the Waies were ( thus ) Prepared , he enters into their houses , ( the Clossets of their hearts , ) and Sweepes them cleane with Agite Poenitentiam ; that Nothing might take up the Roome , where Christ was to lodge . Now , to hasten them the more , he tels 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 ? Rejoyce , rather . No. First , Repent : Make a cleane house , [ & tunc Venit Regnum ] and then , comes the Kingdome , wherein you shall Rejoyce . The kingdome of heaven ? Why , that is newes indeed . For , till Iohn spake it , you shall not reade 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 shewed them another sense of the Scripture . They looked for a Temporall King , and a Temporall Kingdome ; But hee tels them , their King ( they looke for ) is Filius Dei ; and their Kingdome , is Regnum Coelorum . The former-Prophets propounded to the Righteous , Peace , Plenty , Health , Victory , &c. for their Rewards ; but Iohn preaches the Kingdome of heaven , to the Penitent . So , as Vox Clamantis , hee Preached ; and , by his Preaching , Prepared the way for Christ : who was the King of that Kingdome , which Iohn preached . 3. Baptizando . THirdly Baptizando ; By Baptizing hee prepared his way before him . For , when hee had taught them , how to Cleare the Wayes , and ( by Repentance ) to cast the Rubbish out of doores ; hee sees ( what is left ) made cleane , and handsome ; Hee settleth their Expectations on Christ , by Washing and Baptizing : Teaching them to beleeve on him , that was to come after him . There are conceived Three especiall kinds of Baptisme . First , Fluminis , in Aquâ : with this , Iohn baptized . Secondly , Flaminis , in Poenitentiâ : with this , Christ baptized . Thirdly , Sanguinis , in Martyrio ; with this , Iohn was baptized . Iohn baptized in Water , unto Repentance . He could not give Repentance : onely ( as a Minister ) hee 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 they had true Repentance : which , is compared to Fire , because it purgeth . By which , they were enabled and made ready for the third Baptisme 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 Martyrdome ; yet , every man hath his ( In principis ) his Beginning , in Baptisme . The Minister ( to this day ) like Ioh●… , prepares the way , and gives the Ceremony of the Sacrament , by baptizing 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 Baptized . By this , every man is washed from originall Sinne , and received into Christs Church . Wee have no other apparent doore of Entrance revealed . And it is worth observation , That as the first Baptisme was in Iordan ( a River , which was the Terminus , ( or common limmit ) betweene the Iewes , and the Gentiles ; thorow which also , the Iewes entred into their Land of Promise : So also , is Baptisme ( there begun ) Common to Iew and Gentile . They may ( Both ) receive the Benefit of it ; and they must also ( Both ) passe through it ; if ever they meane to Enter , and inherit the heavenly Land of Promise . For , there is no other Ordinary way into Christs Church , but through these waters of Baptisme . Thus , when Iohn had prepared the way ; he opens the Gate , through which , Christ and Wee first meete . And in this Sacrament , Christ himselfe met his People : Hee came amongst them , and was Baptised in the middest of them ; in the same River ; at the same Time ; by the same Person . And , though for himselfe , he needed not ; yet , since he had taken on him All man , he would passe through , all Sacraments , ordained for man : Which hee called [ Fulfilling of Righteousnesse ] . A thing , so just and fit ; that till it was done , he would not enter into the publike execution of his Office ; but then , he did . For , as soone , as he came out of the Water , hee became a Mediator , Hee prayed . So Iohn , not onely by Baptizing of the People ; but even of Christ himselfe , 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 Comming , by Preaching ; and seene all made cleane , by Baptizing : ere his departure ( like a good Servant ) hee sends forth some , to see 〈◊〉 ●…ere his Master was a Comming ; Art thou He , which should 〈◊〉 ; or , must we expect another ? Which , he did not , to Resolve himselfe . For , with his finger , he could point him out , ( Hic est ; ) Ecce Ag●… Dei ▪ but , to Confirme his owne Disciples , whom he only brought up to Serve Christ ; that They , comming on this Errand , might know ( when they saw the Lame , walking ; the Blind , seeing ; the Leapers , cleansed ; the deafe , hearing ; the Dead , arising ; and the Poore , receiving the Gospel , &c. ) that the Kingdome 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 Beleeve in him . All Iohns worke 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 Iohns disciples ( Andrew by name ) . And now , his Worke was so well performed , that there was nothing left for him to doe , but to give place to Christ ; and that , Moriendo . But ; shall we speake of Iohns Death , upon his Birth day ? This , is Festum Nativitatis , shall we marre the Mirth , and ( for one-dish ) bring in a Memento Mori , to the Table ? Iohn Baptist-head in a Platter ? We may . For , if the Heathen , were commended for remembring death in their Banquets ; much more , the Christian ; since the Thoughts of death , ( in a Christian ) are but as the Throwes of the Soule towards a New-Birth , for the second Life . And , we may well joyne the Remembrance of Iohns death with the feast of his Nativitie ; because our Church keeps no Solemnitie , for his Death ( though the Remembrance of it , be in her Calender ) : but rather seemes , to include them both in one , ( this day ) . And , to say the truth ; Iohns best Nativitie , 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 keepe his owne Birth festivall , as he did . For , though he thought this his - Birth-day , and Iohns death-day ; yet when Herods birth-day came to an end ; Iohns-End , became a Nativitie . Tunc enim Christianus inchoat vivere , cùm pro Christo meretur mori . For , then chiefely , a Christian begins to Live , when he is thought worthy to die for Christ. Now ; the Manner of Iohns Death is well-knowne ; and the occasion also . Saint Marke tels it , very punctually in his sixt Chapter . Herodias had a quarrell to him . For Iohn , had served a Writ of Non licet out of Leuiticus , and laid the Law , to Herod , concerning his Incestuous Marriage with her : for which , Herod had laid him by the heeles : and , Shee would have killed him long-ere - this , if shee could . But now [ Cum dies opportunus aecidisset ] having watch'd her Time ( like a right-woman ) What shee could not , by Strength ; shee doth , by Craft . While Herod is Ioviall at Supper , with his Captaines , and Commanders , in comes her dancing-Daughter ; and so - pleaseth-him with a Turne on the Toe , that he bids her but aske , and have ; nay Sweares , to give her [ Quodeunque ] what ever shee would . Her Mother ( that had tutor'd her ) when shee had choice of any thing ( even , to halfe the Kingdome ) demands that , which ( where it stood ) was worth a World ; but , being off , could profit her nothing : ( so much , Revenge out-went Ambition , in this Malicous Woman ! ) but , ( no marvell ; ) for , Quidpeteret●…ria ●…ria , nisi Castitatis interitum ? What should Lust aske , but the death of Chastitie ? So her Daughter did her Errand thorowly . Shee comes Capering backe ( cum festinatione ) in a Curranto-pace : shee staies not , lest the King should repent ; but ( Petivit ) shee puts him to it : Shee makes her demand ; and that , with a good-will ( Volo ) ; I will that thou give mee ( Protinus ) by and by , ( to avoid Court-delaies , ) the head of Iohn : and , because there were others of the Name ( to hit him right , ) she addes , ( the Baptist ) : But how ? to use his head , ( as we say ) in a Businesse ? to lift it out of Prison , and heare it once-more exhort adultery to Repentance ? No ; that was the Quarrell . 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 Sworne ? and had not his Co●…ades ( there ) heard him ? Noluit contristare eam , hee would not sticke 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 mocke that head ( being dead ) that Reprooved her ( Living ) ; and deale , as she list with that Tongue , that had Cryed-out on her Incest . So was the blessed-head of Iohn ( who was sent from the 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 Birth-day . Onely Pharaoh , and he , ( in all the Scripture ) kept their Births , Festivall ; and Both polluted them , with Blood. Pharaoh , hung his Baker ; and Herod , beheaded his Preacher . It might well be a Supper , indeed ; since his Nativitie , belonged more-to-the - Night ; then to the Day ; who was ( himselfe ) a Childe of Darkenesse ; and not , of Light. Iohn was a Light , and might have directed his Soule : he was , one of them , whom Christ cals Sal terrae ; and might have seasoned his - Feast : but , Hee casts-out this Salt , and puts-out this Candle , at Supper ; when he most - needed him ; and so , leaves himselfe in utter darkenesse , for ever . Was this the Feast of Herods-birth ? It may be , hee paid for the Meate ; but , he lost the Honour . For , it was rather , the - Feast of the Decollation of Saint Iohn Baptist ; where his owne head was the principall-dish [ Sacrificium acceptum ] a Service acceptable to God ; in whose eyes , the death of all his Saints , is right precious . But , as it was dress'd for Herods Table [ Morsus Diaboli ] a Bit , for the Devill . Tunc enim , evidus Draco , in Servi capite , Domini gustabat sitiens Passionem . For then , ( sayes Chrysologus ) did the old greedy Dragon , in the head of the Servant , thirstily taste the Passion of the Master . So , was this burning-shining-Lampe put-out ! So flew this Angel backe , to him that sent him ! So ended , famous-great-Iohn-Baptist ! who , being the first Preacher of the Gospel , dyed ( for defending the Law. ) A Flower of Virginitie ; a Mirrour of Modestie ; and a Martyr of Chastitie . But , how did This , prepare the way for Christ ? why , Iohn-himselfe hath told us , ere he died : [ Oportet illum crescere , Me autem minui ] : Christs Honour , Fame , and Glory must increase ; but Iohns must first decrease . First , Iohn ( in respect of Christ ) even before his death , began to burne dimme , ( as Candles doe , when the Day-starre appeares ) : besides , Herod had put him in a close-darke Lanthorne , ( in prison ) ; where he was not much - seene . But , all that while , the Sunne of Righteousnesse arose - higher and increased abroad : So that ( even then ) Christ had more Disciples , and Baptized more , then the Baptist-himselfe . While Christ was not-seene , but by Iohns light ; hee with-held his owne Beames , that Iohn might shine , and doe his - Office ; but , now-He had ( sufficiently ) declared him ( to the end , that Christ should shine alone ) it was fit , Iohn should be gone ; that he might ( still ) goe before him , even in death [ oportet illum crescere ; Me , minui ] Iohn must be [ Capite minutus ] Shorter by the head ; before Christ must be [ in Cruce extentus ] Spread on the Crosse. And , even the Manner of their deathes , signified the growth of their Glories : For the Body of Iohn , was Cut-off , and diminished by the Sword ; and Christs-body was stretch'd-out , and extended , by the Crosse. If Iohn were once dead , no man would ever take him to bee the Messiah , any-longer . Every man would ( then ) flocke after Christ-himselfe : whom Iohn had preached ; and to-whom ( already ) hee had sent his Disciples . Which , when Iohn considered ; and , how-much his Death would prepare the way for Christs glory , he cryed-out , [ Hoc ergo Gaudium meum impletum est ] This my Ioy , is ( therefore ) full : that he must increase ; but I , decrease . As soone therefore , as Iohn was gone , there was such Running after Christ ( on all sides ) : such Comming , and Going ( as Saint Marke sayes ) , That they had no leisure to eate ; he was faine to with-draw himselfe into the Desart by Sea ; and yet , it would not serve the turne . For , many came ( about ) by Land , and were ( there ) before him . So-gloriously did Christ shine ! and sosodainely , was his Fame increased , after Iohns-death . Nay ; even Herod-himselfe had no sooner extinguished this Lamp ; but Christs . Glory shone in his face , and so-dazled him , that he cryes ; Who is this , that I heare such things of ? for , Iohn I have beheaded ? Hee thought him , sure enough ; his mouth , was stopp'd . But , hee was deceived . For , Iohn , was ( Vox ) a crying Voyce . You cannot kill a Voice ; but , ( like that of Abel ) it cryes the lowder , being freed from the Body . And so , did Iohn ; who , as ( once ) ( at the approach of Christ ) he Sprang in the wombe 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 hee Cries ; Iohn is risen from the dead . And , when his Parasites would quiet him , with tales ( that it was Elias ; one of the Prophets ; or , I wot not , who ) He cries againe , it is Iohn , whom I beheaded ; He is risen from the dead . And , he spake truer , then he was a-ware . For , Iohn was risen in Christ. As Christ , Suffers in those , that b●… his ; So those ( that Suffer for him ) arise in him . Hee dies , in them ; they live in him . The Voice ( indeed ) was gone ; Yet , here was that , which It proclaimed , ( the Eternall Word ) : Which Herod never had the grace to heare . For , since he had stopt that Voice , by which this - Word was proclaimed ; This - Word , ( when time was ) would not affoord Him one - word , though earnestly required . For , when Herod questioned him in many words ( saies Saint Luke ) hee answered him nothing . If Herod dazeled then , at the Memory of Iohn ; there were a thousand - Iohns in this one-Christ . This , is the Sunne it selfe ; Iohn , was but a Lampe ; and came onely , to Beare witnesse to this Light ; Now , can there be a greater-Witnesse of the Light , then the putting-out of Candles ? When God once-suffered this - Lampe to be put-out ; you might bee sure , the Day-spring from on high had visited us , to give light to them , that sit in darkenesse , and in the shadow of death ; and ( by his owne-Beames now ) to guide our feete into the way of Peace . So Iohns death prepared the way for Christ ; as the Putting-out of Candles makes day appeare , the clearer . And thus ( having seene , What He did Nascendo , Praedicando , Baptizando , and Moriendo ) I have done with the Second part , ( Iohns Office ) and , how he prepared Christs way . Now , ( here ) we could conclude ; but for one-Word in the Text ; which , ( since we finde twice there ) we suppose it worth a little more - observation . And that is , this Preposition ( ANTE ) Before . Iohn came ( Ante ) before his face , to prepare his way , ( Ante ) 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 , Iohn was not Before him in Time , nor in Person : But , as they were ( both ) Men , Iohn was before him , in Time , and in Presence ; though not in dignitie of Person . The first Ante ( here ) signifies ; that he was before him in Presence or Place [ Ante faciem ] before his face . The second , signifies , that hee was before him , in Time : He Came before him still , to Make way [ Ante illum ] before he followed . How he went before him , in Time , to Prepare ; wee have ( already ) observed : in that , hee was Conceived , before him ; borne before him ; Preached before him ; baptized before him ; and dyed before him . We will onely now ( for Conclusion , and Application ) touch briefely on the first , Ante : Ante faciem ; His going before him , in Place or Presence . All , that Iohn did , was before Christs face . Hee was Borne ( ante Faciem ) . ( Christ is thought to be by , in the Wombe of his Mother Mary ) . He Preached , ante faciem , ( Behold the Lambe of God : This is He ) . Hee Baptized ante faciem : Christ was with him in Iordan . And hee Dyed ante faciem ; Christ was with him in Spirit , and was so sensible of it , That hee with-drew himselfe for a while , upon it . And , it was well for Iohn , that he was ante faciem . For , had not Christ beene present , and looked on , hee could never have beene so rare a Saint . Hee confesses it , himselfe : Of his fulnesse ( sayes he ) wee all receive Grace for Grace . There was not a Grace in Iohn ; but it came from Christ. He graciously heheld him : Hee gave him , what hee had : Hee saw , how he used it : and hee doth ( now ) eternally reward it . A short Conclusion of long Premises , best fits the Memory . The use of all shall be : That , if wee will come , where Iohn is ; wee must goe , as he went. Ante faciem Domini : Set God , before our Eyes , and walke in his Presence , as Iohn did . First , in Sanctity of Person ; ( like Angels ) in Holinesse , and Righteousnesse all the dayes of our life . Secondly , in diligence of Office. Preparing his way to us . Nascendo ; by being New Borne . Praedicando , by teaching our selves , to obey his Lawes , on the least Non licet . Baptizando , by Baptizing our Soules in the Teares of Repentance . And lastly , Moriendo : by dying to sinne , that we may Live unto God. Acknowledging , that the Power , so to doe , proceeds from his ; being [ ante Nos ] present Before us ; graciously beholding , and up-holding us . From whose fulnesse wee receive Grace for Grace . First the Grace of a godly Life ; and ( for that ) the Grace of eternall Life . Which God the Father grant , for the Love of God the Sonne , 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 Iohn Baptist was wonderfully Borne ; and sent to prepare the way of thy Sonne ( our Saviour ) , by Preaching of Pennance : Make us to follow his Doctrine , and holy Life , that wee may truely Repent , ( according to his Preaching ) ; and ( after his Example ) constantly speake the Truth : boldly , rebuke Vice , and patiently suffer for the Truths-sake : Through IESVS CHRIST our Lord. Amen . FINIS . A DISCOVRSE AND MEDITATION , VPON THE DAY OF St. BARTHOLMEW . COL . 3 14. Super omnia , Charitatem habete , quod est Vinculum perfectionis . By VVILLIAM AUSTEN , of Lincolnes-Inne , Esquire . PERIIT ET INVENTA EST printer's or publisher's device LONDON , Printed for I. L. and Ralph Mab. 1635. A DISCOVRSE AND MEDITATION VPON THE DAY OF St. BARTHOLMEVV . Matth. 10. 3. Et Bartholomaeus . Let the words of my mouth , and the Meditations of my heart , be alwayes acceptable in thy sight , ô God , my Saviour , and my Redeemer . I Have done ( this day ) , as the Church hath done ; pickt out Saint Bartholmew , from the Catalogue of his Fellowes , that we might celebrate his Memory , by himselfe . For our warrant . As it must be confessed , wee have no command , in the Gospel , to doe it : so it must also , that we finde nothing ( there ) to forbid it . It is onely a Custome of the Church , that leads us . A Custome , that they had of old , to write , or say , or doe something on Saints-dayes , to their Memory . And so-ancient is this Custome , that Dionysius ( Bishop of Alexandria ) about 1400. yeeres since , wrote on the Argument of Holy-daies ( as Eusebius tels us ) . Now , such a Custome , that hath ( without opposition , or intermission ) beene so long - continued in the Church , may , by this time , be well admitted for a law : and therefore , not to bee broken . The Reasons , why the Church tooke up this Custome , to keepe 〈◊〉 daies , ( that we may have reason , for what we doe this day ) were ( as I have lear●…d ) chiefely these foure . First , and p●…pally ; Ad honorem Omnipotentis , to the Honour of the 〈◊〉 : who sanctified these his Saints , and made them such , as through Them , unto Vs , his power and glory might adm●…y app●…e . For , well said David : Mirabilis Deus , in San●…s s●… . Secondly , Vt vicem rependamus , to quit our owne part , in honouring the Saints-themselves , and their memory . That so , wee may not seeme altogether - ungratefull , unto Them. For , they All keepe a holy Feast of joy , in the presence of the Angels in Heaven , for the Conversion o●… but-one-poore-Sinner , among us on Earth . If they then all rejoyce for u●… that we are Converted ; let us ( reciprocally ) all rejoyce for them , that they are saved . And , we lose nothing by it . For , Eos honorando , rem nostram agimus : their - Feasts , and joyes , are Ours . For ; they , are Ours . All the Saints ( whether it be Paul , or Apollos , or Cephas , ( saith the Apostle ) all are yours ; and you , are Christs ) . And not onely their Names , ( since they were just men ) are to be had in everlasting memory ; but , even their Reliques , any part of their blessed Bodies ( if wee were sure , wee had them ) were not rudely to bee scattered ; but , with reverence , to be gathered and honorably disposed , in their quiet graves . For , they were the Temples of the Living God : the Store-houses of the Word : the Earthen-Vessels of heavenly Treasure ; Living Fountaines , and Conduit-pipes of the holy Ghost . But , for praying for them , or praying to them ; the one is , ridiculous : the other , impious . Wee need not pray for them . For , they doe 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 hee offer them , that prayes to them , or worships them . For , neither Saints nor Angels can endure to take that , which is Gods due . Saint Paul , rent his Garments , in detestation of it . And an Angel , refused it , with a strong charge to the contrary : Vide , ne feceris . The Rule of Durandus is ( and I would all other Papists were of his mind , in this ) Honorandi sunt charitate , non servitute : we must honour them , in Charity ; not serve them , in Idolatry . Thirdly , we keepe Saints-dayes , Ad Contemplationem . That , considering their Excellency , we may reflect upon our owne - wretchednesse , and ( being confounded , by comparing their glory , with our misery ) learne to despise all Terrene things , as they did before us ; with this confidence , that if poore mortall men , like us ( some of them , Sinners of the Gentiles , and notorious persons ) have , by Gods goodnesse , obtained this favour , to become his Saints ; Wee may be encouraged , to hope for the like mercy , by the same meanes . For , Manus Domini , non est abbreviata . Gods Arme ( now ) is , as long , as ever it was ; and , as strong too . Lastly , Vt eos imitemur . That we may not onely consider , what the Saints have done ; but ( setting their examples , before our eyes ) worke after their way ; and doe , 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 , keepe the memory of Saint Bartholmew . First ; to Gods glory . Secondly ; his Saints honour . Thirdly ; for our Contemplation . And lastly ; for our Imitation . These foure Reasons why we keepe Saints-Dayes , as they are the causes of this worke ; so , shall they be , the Limits of mine . First then , to the glory of Almighty God , ( the Sanctifier of all Saints ; the Glorifier of all , that glorifie him ) be all ( that followes ) conceived , written , and applyed . And , ( eo nomine ) to that end , and purpose , I proceed to the Second : So to revive the honourable - Memory of his faithfull Servant , ( Saint Bartholmew ) that Hee , may be honoratus in Charitate ; and wee may , Vicem nostram rependere . In reviving of the Memorie of a Man , long-since dead and gone , we have an old rule given us to talke by . De Mortuis nil , nisi bonum : to say nothing , but good . Take heed we bite them not ; For , Mortui non mordent : they bite no-body . It is ( commonly ) true . But yet , the dead , ( though they have lost their Teeth ) yet they have not lost their Tongues : they have certaine workes ( saith Saint Iohn ) that follow them ; and they become living-Tongues , in other-mens mouthes ; when They , are in their Graves . That , say wee what we can ( in praise of them ) we shall be cryed-downe ; if the Workes , they did - alive , speake to the contrary . Saint Bartholmew ( to the honour of whose memory , wee would faine say somewhat , this Day ) is long-since turned to ashes . And , where to find any true report of any of his Workes , 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 Plinie sayes , of the Nightingale ) [ Vox ; & praetereà nihil ] a Name ; and scarce any more . For , this small - Text [ Et Bartholomaeus ] is all , we find of him . Hee is ( but foure times ) named , in all the Scripture neither : and then , but onely-named , without any-relation of any-word , or deede , of his . Not one of the rest of the Apostles , but hath some description of Countrey , Kinred , or Sir-name , whereby more particular-notice may be taken of them . As , for example . We learne in Scripture , that Simon Peter ( the sonne of Iona ) was a Fisherman of Bethsaida . Andrew was his - Brother . Iames and Iohn ( the sonnes of Zebedeus ) were of the same-Profession : and Philip , of the same - Towne . Matthew , was a Publican , and was called Levi. Thomas , is knowne by his Story , and Surname Didymus : as Simon Zelotes is , by his Countrey ( or Disposition ) called the Canaanite . Iames , ( called the Lords-brother ) was the sonne of Alphaeus . And Iude , ( sometimes , called Lebbaeus ; sometimes , Thaddaeus ) was his - Brother . The wofull Story of Iudas , is well knowne : and , how Matthias was chosen , in his place , is recorded in the first of the Acts. Of these ; some of their Callings , Questions , Answers , or Acts , doe ( ever and anon ) fall into the Story : But , of Bartholmew , there is no notice taken there of any other Name , he had ( of the Time of his Calling ; of his Countrey ; 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 doe , of divers other ( his fellow - Apostles ) . So that , He onely and His Memory ( of all the twelve ) seeme , in a manner , to be utterly - lost , and forgotten ; if you seeke Him , explicitely . Where shall we seeke 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 containes , be true : yet , all Truths , are not contained , in the Scripture . Somewhat ( of his Deeds or Sayings ) may live , and speake in Tradition , that may ( I suppose ) be received with ●…n historicall faith , without offence . We will therefore ( if you please ) take notice of those Things concerning him , which live in the report of divers of our Church-Historians , and Fathers , as they have conceived , and learned from Antiquitie . First , I finde great question amongst those few ( that I have consulted withall ) Who this Saint Bartholmew should be . Serarius ( whom they call the Learned-Iesuite ) in his Tract de Apostolis is induced ( by Galatinus and Onuphrius ) to thinke that He was Nathanael , and that Bartholomaeus was but his Surname : ( as Bar-Iona , was to Peter ) . And he cites ( in the first place ) for his opinion , Rupertus Abbas ( who writ five hundred yeeres since ) . Whose opinion ( as I have found , in his Second Booke on the first of Saint Iohn ) was ; that it was very like this Bartholmew should be Nathanael . First , because Bartholmew is ever - named together with Philip ; who was the first bringer of Nathanael to Christ : and therefore , like he should still be joyned with Philip , ( being , in all those places , called by his Surname-Bartholmew , and not Nathanael . ) Secondly , because Saint Iohn , ( who onely writes the Story of Nathanael ) doth sparsim , ( as he saith , ) at severall times , ( though not , in one place , together ) name all the Apostles , but onely - Bartholmew . 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 divers Names . Thirdly , because this - Surname ( Bartholomaeus ) signifies Filius suspendentis aquas . Therefore , fortassis ( saith He ) Bartholmew 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 , gives a better morall-reason for this Name . Interpretatur ( saies 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 . And , it seemes of such waight , in the opinion of Iansenius ( Bishop of Gaunt ) that , in his Concordiâ Evangelicâ , he saies , Rupertus takes Bartholmew , to be Nathanael , ( certè , valdè probabiliter . ) Contrary to all which , * Baronius saies ( in Anno Christi , 31. ) that some have thought Nathanael , to be Bartholmew , Levibus conjecturis permoti , quibus minimè assentimur . And reasonable good cause he hath to dissent . For , St. Austin ( whose authoritie is , as good , as any of the former ) saith peremptorily ( in his 7th . Tract upon Saint Iohn ) 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 minde was Ludolphus ( in Vitâ Christi ) : 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 ) seemes to collect , from Eusebius , in his Booke de Praeparatione Evangelicâ . And farther , affirmes him to bee a Iew , of the Province of Galilee , ( a poore unlearned man , and of no fame ) : lead ( peradventure ) by the Romish Breviary , that cals him Apostolus Galilaeus . Of this opinion likewise is Baronius ( in his Martyrologe ) : citing , among others , Ioseph Humilis ; whose praise of Saint Bartholmew is found in Simeon Metaphrastes : and is reported , at large , by Surius . Where ( saith hee of Bartholmew ) è minimo , maximus ; & , ex Piscium piscatore , hominum Piscator factus est . But , there are others of an other opinion . As Petrus de Natalibus , ( Bishop of Equilinum ) : who holds , that ( first ) he was no Iew , but a Stranger of the Gentiles , and borne in Syria . Of which opinion also ; Isidore ( Episcopus Hispalensis ) seemes to be . For , in his 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 ) hee saith : that , in Syria , Bartholomaeus , was Nephew , and heire to the King there : and thereby Solus ( secundum carnem ) Nobilitate decoratus : hee onely ( 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 Syriacke : signifies the Sonne of Ptolomaeus . That , which the Greekes and Egyptians call Ptolomaeus ; the Syrians , call Tholomai ( sayes Iansenius ) . And so , hee might seeme to be some Great-Mans Sonne , of that Name , in that Country . For , it is an usuall thing ( in Scripture ) to call Men , onely the Sonnes of their Fathers , without any other Addition . Neither is the Scripture against his being Noble . For , it sayes not ; that Not any Noble : but , that Not many Noble shall bee chosen . And , one in Twelve ; is , not many . Thirdly , hee saith , That Bartholmew ( 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 weare his Purple . Which , our Saviour granted ; but , told him ( withall ) that hee ( 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 Martyrdome . Where , as Dorothaeus in vitis Apostolorum ( if it be his Booke ) saith , He preached Christ , and ( ere he dyed ) delivered unto them the Gospel of Saint Matthew , in the Hebrew tongue . Which , is also reported by Authors , we are more certaine of ( Baronius , in his Martyrologe ; and Sixtus Senensis in his Bibliothecâ ) , who addes ; that those Indians , were called Fortunati . His Martyrdome there , under Astyages , for converting his Brother Palaemon ( that after became Bishop of the place ) is diversly reported . Some say , that he was Crucified . Some , that he was flea'd . And some , that hee 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 Crosse , and Flea'd : where hee continued preaching the Lord , untill the next day ; and then , he was ( lastly ) beheaded . This , is the cause , why the Romane Breviarie ( secundum Vsum Sarum ) cals Bartholmew-day , duplex Festum . For , some keepe the day of his Excoriation : and some , the day ( of his Decollation ) holy , in his Memorie ( as Durandus reports , in his Rationale ) . This also makes mee thinke ; that , for this cause , Surius set his - Day , on the foure and twentieth ; and Baronius ( with the Greekes ) on the five and twentieth of August : but , our Church keepes the foure and twentieth constantly , in memory of both . Lastly , His Reliques ( that his very bones might suffer another persecution ) after Buriall , were taken up by the Infidels , and throwne into the Sea ( with the Reliques 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 Ioseph 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 , frō thence ( that we may see this Saint is not altogether a Stranger , heere ) I find in Eadmerus ( lately-published , by my worthy friend , the learned - Selden ) That there was an Arme of S. Bartholmew brought hither into England , by a Bishop of that Citie . Who , in the time of Canutus the Dane , came hith er to procure Money thereby , toward the preventing of a Famine like to arise in his own Countrey . And here ( in the presence of the Queene in person ; and of agreat assembly of many Monks of the Clergie , 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 Reliques of Saints , &c. ) that the same was the very Bone of Saint Bartholmew , 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 Canutus-her-Husband , and her selfe ) did solemnely dedicate it to the Church of Canterbury . What is become of this - Arme , ( that was thought , so much to enrich the honour of our kingdome , at that time ) I cannot learne : only I find , by a Copy of a Record in the Tower of London , that Edward the first ( in the eighteenth of his Raigne ) declares by his Letters-Patents , how he had received of William ( the Prior of the Holy Trinitie of Norwich ) among divers other Reliques ( as of Aarons Rod ; of Zacharie the Prophet : of the Innocents , &c. ) 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 himselfe or his Heires , sine difficultate . Whether this were a part of that Arme ; or , whether any other places , of this Kingdome could bragge of his Reliques , is uncertaine . But , it seemes , Beneventum lost all her hold of them , by letting goe this Arme : which ( as Eadmerus sayes ) was kept a-part , ( and peradventure , stolne ) from the rest , to serve against such a time of need . For , the Body , about fiftie five yeeres ( or , not so much , ) before the sale of this Bone ( which was betweene Anno 1018 , and 1038. ) was translated from Beneventum , to Rome ; by the Emperour O tho the Second , in Anno Domini , 983. as Surius tels us from Baronius-his-Notes on the Martyrologe : Augusti 25. This , he reports from Frisingensis , and from a Manuscript in the Vaticane , at Rome . Where , if the Body of this Saint be indeed ; I heartily desire , that ( yet , at last ) his Bones may rest in peace , till the blessed comming of his Master . And so much , concerning his Reliques , with the consequencies . Now , concerning his Nobility : which I touched before . There is a Tradition ( which I find , not in Abdias , Bishop of Babylon ; nor , in any of the common Legends , that I thinke , were almost-all-transcribed from 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 Temporall Kingdome in Christ ) looked upon one another , and began in their hearts to suspect Bartholmew , as most likely to doe it , to get the dominion over them ; since he-onely ( of them all ) by the prerogative of his Princely Birth , had any colour to claime , or make title , to a Crowne . It is therefore supposed also , that the Nobilitie 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 Superioritie ; and who should seeme to be the greatest . Hee , ( that considers well the answer of our Saviour , in that place ) may ( peradventure ) be induced to imagine that some such thing , concerning regall governement was the occasion indeed . For , thus hee answeres , ( to stop their Contention ) there ; The Kings of the Gentiles beare rule over them , and they that beare rule over them , are called gratious 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 Bartholmew , because he is great , and descended from the Kings of the Gentiles , that hee should betray me ; or usurpe Authority over you ( like them ) to beare rule and be called gracious Lord ; it shall not be so with you : It is no such-Government ( or , Kingdome ) that I intend to leave among you : for ( heere ) the greatest shall be least , &c. And , if Bartholmew were the greatest , by Birth , among them ; certainly lesse 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 hee meanes , I cannot learne . I never ( yet ) heard of any of that name ; but these : viz. Iohn Mesuê Damascenus , the Arabian ( a Mahometan ) who is unlike to write of this Argument . Secondly , Nicolaus Damascenus , whose Booke is lost ( though often cited by Iosephus ) . Hee wrote before Christ ; and therefore , could not mention Bartholmew . Thirdly ; Damascenus Studites ( a Monke of Thessalonica ) that wrote the Thesaur●…s . And fourthly , Iohn Damascenus ( the Father ) who was a Priest of Constantinople , and lived under Leo Isauricus . Both these last I have consulted ; one , by a friends hand : and the other , my selfe ( with what diligence , I could ) perused ; but , can find no word of this , in them . Neither have their Indexes so much as the name ( of Bartholmew , or , Syria ) in either of them . Bilius ( that set forth Iohn Damascenus ) sayes , that Trithemius names another Damascenus ; but , hee affirmes him to bee mistaken , and that they ( both ) were , but one . Lastly , Possevinus in the Venetian Catalogue ( at the end , of his Apparatus ) nameth Sententiae Damasceni to bee a Manuscript in the Library at Venice ; not extant in print ( that I can learne ) . And , it may bee , Peter de Natalibus ( being a Venetian ) might read it there . But , it is not certaine , to affirme it ; and therefore , wee must take it from him , on his owne word , that it is in one - Damascenus , or other : or else ( perhaps ) these Names may be mistaken . If any please to take the paines to search after a thing , so little necessary ; a little more leasure , and industry ( perhaps ) may discover it . But , I cease heere ; not willing , to make this parenthesis , any longer ) . How true , this Tradition is : that his Nobility caused their Strife ; I cannot determine : but , it seemes , that there hath been some Credit given to the likelihood thereof . For , hence ( saith that same - Peter ) hath divers - Churches appointed this - Story of this Contention , to bee 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 , at the 24. and ending , at the 30. Verse . Many more miraculous things are reported of him , in India : of which , Tostatus sayes well : Alia autem fatua de eo confingunt , vix parvulis enarranda . In which number , may his foresaid Common Legend ( fathered on Abdias Bishop of Babylon ) bee well accompted . Which ( though it be certainely 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 Fables therein . But the cause , of all these incertaine 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 it selfe , for the honour of his-Memory . For , though the Scripture be so silent in this , that it doth not expressely 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 finde him , in this very-Text , expressely to be called an Apostle . Now the names of the twelve Apostles are these ( saith Saint Matthew , heere ; ) and Bartholmew is , in the number . A Title , of the highest dignitie in the Church , under Christ ; who was himselfe , also , an Apostle . Next , we find , that he came fairely by this Dignitie ; being called to it , Luke the sixth and the thirteenth . Next , being of this - Dignitie , we know what power he had , ( with the rest ) over uncleane Spirits , and to heale Sicknesses . Next ; that he had power to retaine , and forgive sinnes . Then , that He was sent to Preach ; first to the Iewes onely : and lastly , to all Nations , both to Teach and Baptize . In the execution of which Office , he was so diligent and faithfull a Minister , as he is conceived to be a fit patterne herein , for the whole Church . For , thus prayes Shee , on this - day . Grant , we beseech thee , unto thy Church , both to love that , he beleeved ; and to preach that , he taught , through Christ our Lord. And , this opinion the Church not onely hath had of the soundnesse of his Doctrine ; but , as confident shee seemes 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 signes and wonders shewed , among the People , &c. In which number of Miracle-workers , was Bartholmew . For , it followes there , ( in the same-verse ) , That they were altogether with one accord , in Salomons 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 name-sake . For , upon - this-day , doth Shee honour him , in Celebrating the Memory of his Martyrdome , to the glory of Almightie God. Who shall ( hereafter ) , for the same cause , so honour him , when hee comes himselfe to sit on the Throne of his Majestie , that Bartholmew-also shall fit upon one of the twelve Thrones , and Iudge the twelve Tribes of Israel . These , are the honours , that are derived unto him ( implicitely ) by the Scripture : and ( expressely ) by the Church . In calling of all which to minde , ( having to the glory of Almightie God , who made him such , done honour ( as our dutie is ) unto the Memory of this - his-Saint , this day , Vicem nostram rependentes ) : Let us come , to the very Text ; and see , what we finde here for our selves , ad Contemplationem : Which may also leade 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 ] is all . A man would thinke , 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 Iota of it shall perish . There was v●…e in the very ●…m of Christs Garment : much more , in the least word of 〈◊〉 mouth . His Garment was ( long since ) lost by lost : but - his Word is faine to our lot ; and that , continues for ever . It is ( all of it ) good for something . For ( as Saint Paul saies ) Omnis Scriptura ( Iota's ; Et's ; ti●…les , and all ) : the whole Scripture is given by inspiration from God ; and is profitable to teach , to improove , to correct , and instruct in righteousnesse . To one good end , or other , it is all profitable . As we shall see , by this - little-peece , if we fixe 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 it-selfe ) there was such a Man. Next , that he had a Name , ( Bartholomaeus ) . Lastly , that he was a Saint-indeed . For , this is more advantage , then many in the Romane Church can have : who worship Saints , and make them Patrons to many Societies , of whom it is very doubtfull whether there were ever any-such . Such Patrons , the Pope hath not onely made Saints ; but ( peradventure ) Men ; that ( before hee named them , for such ) were not , in rerum naturâ . Meere non entia : and had neither Name , ●…or Being : Such is his power , ( attributed to him by his Sycophants ) that there can bee no Saints , but of his making ! And , not much care he takes ( it seemes ) in their making , neither ; letting them slip into the Calender ( by bunches , and hundreds ) : among whom , some hee hath made Saints , that have no Names , ( as Massa candida , that lumpe of Saints together ) : some , that wee find not named in Scripture , hee hath made Saints , and given-them Names ; ( as Longinus , that peirced Christs side with the Speare ; and Gestas , or Gismas , the good Theife ) . And some Saints , hee hath made in Clusters : that it is very doubtfull , whether they were Men , or Women ( as the hundred threescore and five Martyrs , &c. ) Lastly , some others , he hath let in for Sainted-Martyrs , of whom , some doubt , and others beleeve , that they were rather executed - Traitors : and so , more like , to bee Devils . But , for Bartholmew , we are heere assured , in the Register of Truth , that there was such a Man : that , hee was called Bartholmew , and , that hee was a Saint-indeed . For , he is heere in the Catalogue of them , that were visibly sanctified by the holy Ghost himselfe at Pentecost , ( Act. 2. ) And for them , I hope we shall not need a Canon from Rome . For , the Apostles , are Scripture-it-selfe ; where you shall read of them [ Sancti Apostoli ] when they were upon earth : and [ Sancti Apostoli ] when they were in heaven . So that , in this , our Church ( whatsoever Rome , otherwhiles , doth ) cannot bee said , to celebrate Shee knowes not what . For our Saint Bartholmew was a Man ; knowne by his Name , to be a Saint indeed . The next thing , obvious to our Contemplation , is ; that this Saint , was an Apostle : which is more , then a Saint . For , every Saint was not an Apostle : nor ( indeed ) was every Apostle , a Saint . For , Iudas , was a Devill . But Bartholmew , I meane 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 , himselfe . I meane not , that - great-and - generall-Society ; of which , we are All ( the Communion of Saints ) : but , of that particular-Society pickt out from the rest , ( the twelve-Apostles ) which was of Christs owne making . Sure , we may now bee bold to say , that Societies are not onely lawfull , but also commendable , since here wee find one , whose head is the Sonne of God , and all the members ( Saints ) . Into which number , our Saint is entred , and inserted heere with this little word [ Et ] : the first word of our Text. [ Et Bartholomaeus ] is the knot , that makes him , to bee of their Society : and Them , to be of his Society . Et , is a Conjunction : a word , we may not misse ( as little , as it is ) nor passe-by-it . For , it begins our Text : and it is a part of speech , very deare to God. I have often heard it said , that God loves Adverbs , better then Adjectives : hee cares more for quam bene , then quàm 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 ) betweene Alpha and Omega : the ( E T ) betweene God and Man : the ( E T ) , between Priest and Sacrifice , uniting all in himselfe . Hee is the ( E T ) heere , that makes Bartholmew , one of them ; and the Conjunction that knits them all into one Fellowship . So well God loves Conjunctions ; that hee would have no good-thing , to be alone . For , when hee had made all things , and saw that they were good ; the first , non est bonum , that ever he pronounced ; was upon Esse solum . So well hee loves Society , as hee loves his owne-Being . For , the very Godhead , is a Society ; a Trinity of Persons , in Vnity of Essence . Next him ; Man , ( whom he made by his owne-patterne ) is a Society in himselfe : Male and Female created hee them . For both , are but Homo . And so proper is Society to humane-Nature , that we say of an unsociable Man : hee 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 hee loved it , that he laid downe his life for It , to unite It unto himselfe : that God and Man might make ( at last ) but one Society . But , in the meane time , though this Church , bee but one Body : yet , the severall-Members of It , rest in divers places , and are dispersed into severall Congregations . Which are ( of themselves ) called Churches ; though they be altogether ( indeed ) but one Church . Thus , the Evanglist ( in the Apocalyps ) writes to the Seven Churches : and yet , they were all but one Church , in seven parts . So , the Church , hath many Congregations in It , and they , haveseverall Societies in them . And , those Societies , have severall - Men , that have other dependances on them , in their - particular , ( as they are either Fathers , Sonnes , Brothers , Husbands or Friends to others ) that are not of the same Societie with them ; yet , all these , are ( in Gods accompt ) , but one - Church . Let no man ( then ) that shall see some few-honest-men draw together into one-Societie , for the stirring up of Charitie and Devotion ( two principall ends of Societie ) thinke them proud Separatists , that affect singularitie 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 good-men , doe but practise , and exercise ( in private ) that Love , which they owe , and will be ever ready to pay to the whole - Church in generall . Neither doe they account themselves any more separate from their Communion with other good-men ( by being of a Society ) ; then they thinke themselves separated from their owne Society , by being Fathers , Brothers , Sonnes , or Husbands to others , that are not of it . Our Saviour himselfe ( though hee had Multitudes that followed him ) which grew up into a Church : yet ( out of them All ) he chose two Societies ; a greater , and a lesse ( the seventy Disciples ; and ( heere ) the twelve Apostles ) . And yet , herein , neither was Hee , factious : 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 beleeve Dorothaeus ( whom Petrus de Natalibus cites , in his Catalogue ) some of the Apostles themselves , were also of the Society of the seventy-Disciples . And , in the first three Gospels , wee alwayes find Philip and Bartholmew , ever named constantly together , ( as peradventure they best - loved , to be ) : yet , they were ( still ) of the Twelve . So ; Two , may bee of a Societie ; and they two , bee 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 ; hindred them not , from being of the great Societie , ( the Church ) : so , their other - Dependances , as being of the Church ; or , being of the seventy ; or , being married men ( as Peter was ) ; hindred them not , from being of the Twelve . For indeed ( what Number-soever they proportion themselves unto ) a Societie is but some few-lincks , of the great - Chaine , put neerer-together : and Two such - knots , we see ( heere ) 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 doth it heere : sets them all-downe , by couples , in the Catalogue . Peter and Andrew : Iames and Iohn : Philip and Bartholmew , &c. And , on very good cause : since , Christ-himselfe had coupled them . For , thus He sent them to preach , as St. Marke sayes , [ Coepit eos mittere binos ] He began to send them , by couples ; and ( peradventure ) so coupled , as Saint Matthew hath ( heere ) named them . The same order , hee tooke with the seventy also . For , them hee sent , in couples too ; as Saint Luke saith . That , if the whole seventy , or , the whole Twelve could not alwayes goe together ; yet , at least , there might bee Two of either , that should ( for Vnitie ) represent the whole Body of the rest . But , what was the reason , they were thus coupled . Some will picke a Mystery out of it ; and say , they were sent by Twoes : First , to be able to Justifie the Gospel , they were to preach . For , it is written in the Law , that the Testimony of Two , is true . Next ; to signifie , they were to preach unto Two , ( the Iew , 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 Soule ) : and so ( Lastly ) to joyne the great Two ( Heaven and Earth ) God and Man , together . But certainly , the chiefe cause of sending them ( thus ) in Couples and Societies , is best rendred by Ludolphus ( which is a maine cause of all good - Societies ) viz. That they might have the mutuall helpe and comfort of one anothers fellowship , in this resisting and rebellious world . Because , they were ( yet ) like us ( poore weake men , not filled with that mighty rushing of the holy Ghost ) ; which ( after ) came on them , and enabled them to goe ( sive binos , sive solos ) as the Spirit should best direct them . Now this Reason , ( why Christ sent them , Two in a Societie ) may serve also , for why he made them Twelve ? or , why hee made them Seventy ? Which was , for mutuall comfort , conservation , and assistance . For , woe be to him that is alone ( saith Salomon ) he falleth , and there is not a second , to lift him up . Since ( then ) our Saviour would not send his Disciples ( alone ) for feare of falling , while they were weake men : It is fit for us ( that are so ) to draw into Societie ; for the mutuall comfort and establishment of each other ; and to become each others keepers and defenders ; not onely against the Violences of worldly oppressions ; but also , against the assault of sinne , and temptations . For , Sinne loves to be alone ( in a Corner ) : but , good-company keepes us ( oft ) from doing evill , either to our-selves , or others . If this ( then ) were a principall - Reason , why Christ made Societies : for this reason , we may be also a Societie : and so , we are . But if any aske , who made us so : we may confidently say ; that He , that made the Twelve , made us . For , when we consider , that as ( St. Luke sayes of them ) We doe ( at all our Meetings ) eate our meate together with gladnesse , and singlenesse 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 minde , in one house : and , it is his goodnesse , that we are so . Which may satisfie 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 keepe this rule , all men may know , who made us a Societie ; and , whether wee Love him for it , or no. If ye love me ( saith he ) keepe my Commandements . And , what are they ? This is my Commandement ( and the 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 inforcing it , thorow the 13 , 14 , 15 , and 16. Chapters of Saint Iohn . And , as it was , to Them ; so it is , to Vs , and to all other good Societies , the most especiall Rule , for Them , and Vs , to observe . For , the nature of Love , is to Vnite and Binde men together in all mutuall Christian Offices . And , not onely so ; but , to keepe them so , when they are together . Charitas , est chara unitas . For Love , must not be begun , alone ; but , continued . And therefore , he cals Love ( when hee gives it ) Mandatum novum : because it 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 cals primum & maximum Mandatum . And , if it were not so , to all men ; yet , to Societies , it must needs bee , 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 Societie ) Love is more effectuall , then Nature . For , ( as Salomon sayes ) Vir amicabilis ad Societatem , magis Amicus erit , quàm frater . In this case , a friend , is neerer then a Brother . There were ( even among the Apostles-themselves ) three paire of naturall - Brethren : and , some of them of kinne to Christ-himselfe ( according to the Flesh ) ; yet , it was not this , that made them a Societie : but , VIRTVS Cognatio prima ; It was Vertue ( Love ) that ( chiefely ) made them all of kinne . 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 , wee shall as often reade Peter and Iohn 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 - Societie ; Saint Peter calls him ( Brother ) ; as lovingly , as any of the rest . This power hath Love , to make a Societie . And ( being made ) what can continue it better , then Love ? since , that shall continue beyond all Vertues or Duties , that we can heere professe . For , ( as Saint Paul sayes , ) Though prophecying be abolished : Tongues cease ; or Knowledge faile . Charitas nunquam excidit . This Lasting Rule , Christ gave Last , to his Societie ; to make it Last . For , when Love had ( thus ) brought them all together ; ( to make it hold them so ) , hee cast it againe about them , ( as a Girdle ) . For , so Saint Paul calls Love ; [ Vinculum Perfectionis ] the Bond ( or Girdle ) of perfection . Because , as the most perfect Figure , it hath no end , but like ( a Girdle ) goes ever round . [ Vt diligatis ] was Christs Girdle ( here ) that went about-them ; to which ( Invicem ) was the Buckle ; the very knot , where the Plicatures runne one into an other ( ad Invicem ) which kept their hearts so close together : that , not one , ( more , then One ) could fall off ; and hee , was soone repaired . I onely 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 a Man to breake from a Societie , hee had once imbraced . Seeing that , Men would thinke , that hee either for sooke the Company of good-men : or made an indiscreete Choice at the beginning : which is no Credit , either way . Now , nothing better prevents this ; then , ut diligatis invicem . Thus farre my Contemplation hath carried me ; when I considered , that Bartholmew , was an Apostle ; and one of the twelve , ( a Societie , that Christ-himselfe both made , and gave a Law-unto ; and such-a-Law , that is ( fundamentally ) necessary for Vs , 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 , indued with power to quell uncleane Spirits ? to heale Sicknesses ? to forgive Sinnes ? to Preach ? Baptize ? and worke Miracles ? These are no fit-objects for our Imitation . And , if not These , what shall we learne of him ? For , wee find nothing but These ; and These only implicitly . In the Scripture some Little , there is said of him : but Much , there is not . Give mee leave ( then ) to make these Two Observations . First ( Affirmatively ) : what Is said of him , there . And , Secondly ( Negatively ) what is Not said of him . And these , onely as he was , a Man of a Societie ; and so , a fit-Patterne for Vs to imitate . First then ( affirmatively ) ; All that is expresly said of him , is this : and but this [ E T Bartholomaeus ] . And I observe , He is never - named otherwise . Looke through the whole-Booke , and you shall never-find Bartholmew , without an ( E T ) immediately before , or after him . Three times , [ Philippus et Bartholomaeus ] : and once ( Bartholomaeus et Matthaeus ) ( Acts 1. 13 ) . He is ever coupled : either He , to one , of his Fellowes : or , one of his Fellowes , to Him : and never - alone ; or , once named a-part ( from his Brethren ) in all the Scripture . So , though wee reade no more of him ; yet , this we reade , 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 bee out of the way , at any time , when the rest were met : Surely , a fit - Patterne , for a Societie : being a Man so - sociable ; For ; He , is ever One ; whosoever is , the other . So , before , you had the Precept , to a Societie ; [ Vt diligatis invicem ] : Here , you have the Example of one , that did it . We see it , by his Vnitie ( the effects of his Love ) . He is ( still ) with-Them . [ 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 marke , ) he is ever-coupled in the Lash ; in the very - middest , ( the place or Center of Vnitie ) : being alwayes the sixt or seventh Apostle , in the Ring . In medio consistit Virtus : the vertue ( or strength ) of a Societie consists in the middest . And ( there ) men of amitie , love to be . It is Christs owne - place , to be in medio Fratrum . Now , since one - place 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 minde that was in Christ : Which is , If two or three bee gathered together in the name of Love , ( which is , Gods-name , ) to bee ever - one , in the middest of them . In this place , we ever heare of Bartholmew . Where ; sometimes , he is taking hands ( with Philip ) on the right-hand , as thrice ; [ Philippus , & Bartholomaeus ] : and sometimes ( with Matthew ) on the left-hand ( as once ) Bartholomaeus & Matthaeus : but , alwayes - joyned with one or other of his Societie ; as neere the middest , as may be . That he might shew his obedience , to the Orders of his Societie [ Vt diligatis invicem ] . His Skin ( perhaps ) they might plucke from his Body , in his Martyrdome : but , no man could plucke him , from the Body of his Societie , in his Love. And ( to say the truth ) the best way , to know , how Societies keepe this Law of Love , is to observe how-close they sticke ; how-often , and in what-number , they come together . For , if they Love , they will meete : and that , often ; if not all : yet , most . But , if Love faile 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 freeze them up , to nothing . When Charitie growes so - Chill , it is time to lay on more Fewell . Two , is better , then one ( saith Salomon ) : but a three-fold Cord is hardly broken . Two , doe well : but Three , better . And , the oftner you double , the stronger , and the warmer still , ( so you comber not , with multitude ) . But , in setting your bounds , if you will not rise so high as to Seventie : why yet , be Twelve together . Or , if not twelve , yet , eight or nine , ( so many , may meet often with Conveniency ) . But , though this cannot alwaies 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 finde but one fellow , we may not goe without him . For , Christ would alwaies have them two together , at least . And this we not onely learne in Christs-Schoole : but in our owne Grammar-Schooles and x Colledges . Where ( when we were young ) none of us went without our Socius . In this , our simplicitie may be as wise ( without offence ) as the Serpentine Iesuite . For , none of them goe alone , ( at home ) without a fellow : who is to be , if not , Adjutor fidelis ; ( yet ) at least , Testis Conversations . And ( if you marke ) the very - precept inforceth it . For , ut delig●…is , comes of Dilige : and , that of d●… , & Ligo ; of binding Two together , faith Isidorus Hispalensis . Either Philip and Bartholmew ; or , Bartholmew 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 bee 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 Hee was , to Them , ) the E T , betweene : to knit , unite and keepe us . For , where but Two are gathered together in his Name , there is Hee ( the E T ) in the middest . And ( to say the truth ) there must be ( of necessity ) a gathering together , ( an Invicem ) to answer Diligatis . For , if there bee no-Meeting , there will be no-Love , ( shortly ) but selfe-Love : and that , is an Enemy , to Societie ; and will dissolve all , at last . Wee see , our Saints-Day makes many strangers meete , at London ( once a yeare ) : whither ( I thinke ) as many come , for fellowship : as , to Buy and Sell. But his Memory should make us meete ( at least ) once a weeke : if we keepe 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 Societie of the Apostles themselves , till hee found them All together with one accord , in one place . And certainely , though that spirit bee not visible to us ; yet ( by the conference of good men at such Meetings ) something is ( often ) 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 . Wee have first then , this ( from our Saint , for our Imitation ) , That wee so provide , that our Fellowes bee never numbred together in Societie , without Vs ; ( that is , that wee affect Vnity with those , which ( by our Orders ) wee are bound to Love ) . Which I exhort you unto ; not , because you doe it not : but , because you should doe it still . For , hereby , wee shall bee the better-able to confirme each other in good-things ; and , to defend our selves from the Contempt of Those , that despise us , for being ( in this ) the Schollers of Saint Bartholmew . Now wee have learned from him , to come together ( to expresse our Love ) : we may ( next ) learne from him , how to behave our selves , when we are together , to continue our Vnity . And this second point , I gather ( Negatively ) . That , since the Scripture is so silent of him , that it sayes nothing : it is like , that he-himselfe was very silent ; and , not apt to say-much . I know , a Negative , prooves nothing ; but , yet , it so - denies , as ( till proofe bee made , to the contrary ) it stands for truth : especially , if it bee backed with reason . And my Reason is ; because we doe not reade ( neither can it be collected in the Scripture , any where ) that hee was ever forward of his Tongue : as some , of the Rest , were . If he had ; I beleeve , we should have found some Record of his Rashnesse , and a Rebuke set upon him : as , many , of the Rest , have . Surely , it had beene more for the Credit of some of his Fellowes , that there had beene as little said of Them ; and they , had beene as silent , as Hee . For we have Record , that ( when Philip and Thomas spake ) they did but bewray their Ignorance ; when Iames and Iohn spake ; they did but bewray their Ambition . But Saint Peter , was ever so forward of his Tongue , that sometimes ( as his Fellow Matthew reports ) He wist not what hee said . In briefe ( setting His Confession aside ) not any of them all scarce said any thing , of moment ( before the Resurrection ) ; but , what savoured of Ignorance , and mistaking . But certainly , Bartholmew seemes to be a man of an excellent-grave-Temper ; and Condition ( likely to be well-borne , and well-bred , ) that could thus admirably ( like a Pythagorean ) so learne in silence , that nothing ( that he said , or did amisse ) is recorded of him . Hee neither gives offence , to others ; nor complaines , of any received . But , it may be objected ; that in the Contention for Superioritie , ( mentioned in this-Dayes Gospel ) Hee was one of them . Among the Contentious ( no doubt ) Hee was , at that time : but sure , ( I thinke ) 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 Hee ( concerning whom it is ) is not ( himselfe ) contentious . If Bartholmew had beene , 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 Favorite ) even the two Sonnes of Zebedee , by name . And , most like it is , that they who twice before , ( Once , by their proxie ; and once , in their owne-person ) had sought the supremacie , were the same that how-Contended , upon a causelessefeare of Bartholmew . Who ( all-that-while ) was silent himselfe . However , we finde him not ( by name ) at any time silenced by Christ , for being too busie , or forward in talking , ( as many , of the Rest , were ) . And therefore , if we should aske St. Bartholmew , what we should Imitate in him , ( for Conservation of our Vnitie ) ; he would lay his finger on his lips ( like the Picture of Harpocrates ) and teach us Taciturnitie , by his silent example . Me thinks , I apprehend an Idaea of his grave Countenance , with Davids-Motto written about it ; I said I will looke to my wayes , that I offend not with my Tongue . Which he that can doe , is a perfect Man , ( saith Saint Iames ) ; and worth the Imitating . For , that little Member sets on fire the whole course of Nature , and is set on fire from Hell. I dare undertake , that there did never Societie in this world fall in peeces , of it selfe ; 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 Divell cannot part them with wrangling , and make them ( that way ) to become troublesome : then , hee makes them over-lovingly - provide for the Taste , that ( at last ) it may become burthensome . Let any man faigne what Excuses he list , for his Defection ; and set never-so - faire a pretence , for his falling-off : it is onely the Tongue hath stung him : either something hath beene said ( by them ) that hath galled him ; or , they are so daintie-Tongued , that their Company is too-costly . Let us avoid these Two , mainely . 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 learne Temperance , ( in both ) from our Patron , ( that so-well bridled his Tongue . ) That , by our Vnitie , we may preserve Love ; and , by our Temperance , preserve Vnitie . And ( herein ) follow him , no farther ; then He , followes Christ ; ( as Saint Paul saies ) . For , if the same minde be not in him , &c. First , for Vnitie . It is said of Christ ( by Salomon ) His delight is to be with the Sonnes of men . Secondly , For Temperance of Tongue : when he was afflicted and oppressed ( as Esay sayes ) nay ( which would make any man speake ) when hee was led , as a Sheepe , to the slaughter , hee was dumbe , and opened not his mouth . And ( well ) is He , in the opening of his Mouth compared to a Sheepe . Not onely , for his silence ; but , his Temperance . For , a Sheepe 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 Bartholmew ( then ) is a good - Example ; while he ( thus ) followes Christ. But , lest ( while I exhort the Tongue , to Temperance ) I should use too many words ; I conclude ( with this Memento ) : That , since wee have a Precept of Love , to cause Vnitie ( from the Master ) ; and , an Example of Vnitie and Temperance , to preserve it ( from the Seruant ) : if , at any time , wee vary from the Example ( which we honour ) ; let us rectifie it , by the Precept , ( by which , we ought to live ) . Let Christs-Law , bee ours . That , Vt diligatis invicem , may bee ever in our hearts . And then , if we stray a little , at any time , ( as poore-man is too-subject ) it will helpe to hide our offences and imperfections ; yea , though they grow to a great many . For , Love covereth the multitude of sinnes . First , by suffring offences , patiently : and next , by hoping better things to come . For , that is the quality of Love ( saith Saint Paul ) . It suffreth all things : It hopeth all things . Let therefore Love abound among us ; and so abound , that it ( first ) flow-up to God , in Thankfulnesse ; and then , spread to our friends , in faithfulnesse : and ( last ) over-flow , even to our Enemies , in Charitablenesse ( for that , wee must doe , too ) . And that , is 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 this Rule faile ; Saint Austins will not . For , if it doe 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 Hee , that deales his Love , by this direction , which Christs Law , and Bartholmews-practice leads us to . This is the way , not onely to keepe us a Society ( heere ) : but , to make us one Society with him , and all-Saints , in Gods-glory ( hereafter ) . To whose Glory , here on Earth , wee have ( this day ) Repaid our duty in honouring the Memory of his Servant Saint Bartholmew : 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 Vs ( 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 Hee doth now ) sing Glory in the highest Heavens . Amen . Charissimi , diligamus nos invicem ; quia Charitas ex Deo est . 1 Ioh. 4. 17. FINIS . IN FESTO SANCTI MATTHAEI . By VVILLIAM AUSTIN , of Lincolnes-Inne , 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 Iesus passed forth from thence , he saw a man sitting at the Receit of Custome , 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 alwayes acceptable in thy sight , ô Lord , my Strength , and my Redeemer . THIS is Matthews-description of his owne Calling ; wherein , are three things . The Caller ] Iesus . The Called ] Matthew . The Calling ] Follow. IN Iesus : his Actions . He 1 passed ; He 2 saw : He 3 said . In Matthew : his Condition . 1 a Man : 2 sitting : 3 at the Custome-house : 4 called Matthew . In Follow : the effects . 1 His Obedience . 2 He arose : ( 3 left all , Saint Luke addes ) and 4 followed him . The Caller . THe Caller , is called Iesus ( by Interpretation ) a Sauiour . 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 . As hee passed forth from thence ] . From Whence ? All the Evangelists agree ; from Curing a Man sicke of the Palsey , that was brought unto him : and he passed from thence , by the Custome-house , to seeke , and call a Publican . The Fathers would have these , to be Types of the Iewes and Gentiles . The Man , sicke of the Palsey ; to be the Iewes : who , lying yet - sicke , scattered , and shaken almost all to pieces with the Palsey , cannot come to Christ , ( till by the faith of the Church ) they shall be brought . And , the Publican , to signifie the Gentiles : to whom Christ , ( passing from the Iewes ) is come , to call them . [ As hee passed , &c ] . Well might he passeby . For , that Custome-house , 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 theeves would have constrained him , to have made an other-whip , once more . And therefore , hee turned his face from their Sinnes , that hee 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 forbare ) yet hee passed not , as one Ignorant . For , He Saw. He Saw all their falsehood ; their Extorting : pressing , and over-pressing : and ( Seeing nothing , worth the sight ) he passed . God seeth all things : and , though our sinnes , every day , provoke him , in the sight of heaven , even to his face : yet ( that we may see his mercie , as he , doth our-misery ) hee passeth , though he Seeth . It is his great Mercy , that we are not all consumed . Let us feare him for his Mercy ; that spares , though he Sees . There is Mercie with him , therefore shall he be feared . For , though he passeth ; yet we must know , he Seeth . Heere , hee Saw all , and held his peace , [ Vidit , et tacuit ] hee spake not , till he Saw one of his there ; and then He said ] His Sheepe know his voice ; and , to them , hee will Speake . 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 Sodome ; and , his People out of Babylon : so ( here ) , his Servant ; from the Receit of Custome . All , places full of danger . This is Gods custome . He is silent at our Sins ; but , when we are in extreme danger , then he calls . This Caller ( here , then ) is a perfect Iesus ; a Saviour in all his Actions . Hee passeth from the Iewes ; to call , us - Gentiles . Hee passeth by our Sinnes , though they provoke him to punish them . He forbeareth ; though hee Seeth 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 ? Hee saw a Man. He saw more , with his divine , then with his humane eyes . He looked , with Compassion , on him , as he was a Man , ( the worke of his owne hands ) that he might passe by Sinne , ( the worke , of Mans hands ) . Hee found him , as hee was Levi , the Publican ; but looked on him , as hee 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 owne glorious worke ) ; and , as Matthew ( his Apostle ) : a glorious-office . Hee was sitting ] To Sit at the Receit of Custome , and to Sit in the Chaire of Scorners are much a-kin . For , they are both , naught ; when a man is Set downe in Sinne , and takes rest in it ; there is little hope of his rising . And well might hee Sit downe here . For , hee had a great-waight upon him ; the burthen of his Covetousnesse , and the desires of Gold , bred in him , by the often trafficke , he had with it . Gold , is heaviest of all Metals ; but it is made more-heavie , by Covetousnesse . For it more - oppresses the heart of him , that loves it ; then the backe of him , that beares it . A competent-gaine , in many things , is lawfull ; and , that a man may warily-take ( Sicut Canis , ad Nilum ) : but , it is not good to Sit at it . For here , these Bags ( like executing-waights ) waighed downe 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 Receit of Custome ? where , to increase desire , it daily came trowling-in . If it be a more blessed thing ( as Saint Paul sayes ) to give , then to receive ; certainely to bee a Receiver of extorted oppression from the grudging people , must bee no happie , nor blessed thing . This Custome-house , was such . For , Saint Chrysostome calls it [ Rapinam permissam ] Rapine , with a priviledge . The receiving of Custome , breeds a Custome of Receiving : and that ; a desire , still-to - receive more . Which desire , worldly men will ever seeke , to satisfie ; though with the oppression of their poore - Brethren . This made this - Place and Office hatefull 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 mouthes . Such a one this-place had made him . Whence , we see the danger of Place and Custome . For , as Matthew ( here ) was content to Sit with them ; So Ioseph ( among Pharaohs Courtiers ) was content to Sweare 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 Marke : [ Levi , the Sonne of Alphaeus ] as a naturall man. Saint Luke : [ Levi , the Publican ] as a sinnefull man : but ( heere ) he cals himselfe [ Matthew ] as a Converted man. Levi seemes to be his proper name , before his Calling ; and signifies , joyned . Such , was he ; a man joyned , and glewed to the world , by ( Gold ) the Earths - Bird-lyme , to catch Soules . But Matthew , signifies Given , or Rewarded : because hee 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 divers of his Disciples , by other-Names ; as he called Peter [ Cephas ] : and Iames and Iohn , [ Boanerges ] . This Name ( whereby he is knowne a Christian ) Matthew seemes most to glory in . So , ought wee to doe . For then , as Hee ( by this ) is ever reckoned among the Apostles : so we ( by ours ) shall hereafter bee ever reckoned among the Saints . Now that which befell him , was his Calling ( Follow me ) . It seemes , he was following the world very hard : and ( since hee loved Gaine so well , and was so easie to be lead ) Christ called him to an Office much more gainefull . Hee loseth not his office ; but , onely changes the Condition of it : where , hee should still bee a Receiver , and a Gainer , too . But-not ( as heere ) ten ( or fifteene ) 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 , Hee-himselfe , is a Treasure , ( therefore , to be sought ) and such an Example to follow , as indeed none can keepe even with ; muchlesse , goe beyond : therefore all must follow . This shewes , what God most desires in us , viz. [ to Follow ] . Follow , good Examples : follow , good Precepts . Wherein , we expresse our obedience : which , to him , is more acceptable ; and to us , more beneficiall , then Sacrifice . This was his Calling : and this , is the Calling of every Christian man : viz. to follow in obedience . Hee said not unto him , Bring unto mee : but , follow me . Hee sought not the Money : but , the Man. Follow me , that thou maist get , what ( by following-Money ) thou hast lost . Lay-downe those waights : breake , those Bonds : destroy thy unrighteous-gaine , that thou maist save thy soule . Make thee friends with thy ungodly Mammon ; and seeke mee , that thou maist find thy selfe . Follow not Gold ( that is digg'd from Hell , and presses thither ) : but follow mee , ( that am from Heaven ; and leade 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 bee : and , where our heart goes , thither will we follow . This Call , is for Obedience . And , if either Precept or Example can leade us ; here is both : for , Christ called , and He followed . And he arose , and followed him ] . Here is the present Effect of this most powerfull Calling : [ viz. his Obedience ] . Christ no sooner spake ; but , Hee obeyed . Not like Elisha ; that would first kisse his Father and Mother : Nor , like another ; that would first bury his Father : But , as David readily Ecchoed God with his voyce ( Seeke ye my face : thy face , Lord , will I seeke ) ; So Hee answered God , with his Obedience : ( follow me . Hee arose , and followed him ) . Hee arose ] . Christs voyce is able to rouze the securest sinner , that sits most easily : and that , with a Word . So powerfull , is the Word ! This Word broke the Bonds ; cast off the waights : and gave him strength ; that now he was able to rise , who before was not able to stand under the waight of his owne Conscience . And certainely , he that would follow , must walke-himselfe . For , he that sits still , shall not bee drawne after in a Carroch . He arose ; and ( Saint Luke addes ) Left all ] . Sure great is the measure of his reward . For ; if he , ( that forsakes any particular for Christ ) shall receive so many-fold : what shall he , that left all ? Certainly this blessed-Man 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 himselfe downe at the Receit as a Man resolved , to fix his whole endeavours to bring them home to him . It seemes that it was but through Ignorance , he set himselfe so much on Gaine ; Since ( when hee saw himselfe freed from the bonds thereof ) he so earnestly ran after Righteousnesse . Before ; he thought , that Gaine , was Godlinesse : but now , hee knowes , that Godlinesse , is great gaine , if a man be content with , what he hath . Hee arose , and left all ] . But that , is not all . For , we may rise , and rouze our selves at a Call , and ( after ) on better consideration , Leave all : ( Leave all our old sinfull wayes , and courses ; and so , abstaine from evill ) : But , this ( though it be in the way ) was not called for here : ( it is follow ) : It is the active part of Righteousnesse . To doe good , as well , as to forsake evill . To follow good Examples , is to doe good ; and that , is chiefely called for . Because , it is not beneficiall to our selves alone ( as the other ) ; but , to all others , wee converse , and live with . And , in this kind , he obeyed . Not onely , left his former life and Actions ; but , followed the life , and workes , and Actions of his Master . And , as he had received in him a Treasure ; So , he distributed of his Fulnesse to others : breaking the Bread of life painefully and charitably : and that , not onely by his Preaching ; but , by his Writing : being the first , that wrote his Masters Story . And , as hee followed him in Life ; So , he taught and followed his Precepts to the Death : and dyed for following him . This , was Matthews glory ; and let him , be our Example . Here we see Matthew , ( a Man clogg'd with the world , and full of sinfull and covetous desires ) called to Christ. And , not onely so ; but , advanced to the glorious office of an Apostle , and an Evangelist . That we may see , where Sinne abounded , there grace much more abounded . And though ( for the most part ) he chose Poore-men and Fishers for his Apostles , ( as Men soone-weaned from the world , ) yet ( here ) hee Cals Matthew , ( a Customer , and a Publican ) . He makes the Camell goe thorow the Needles eye : and makes , that durum Dictum , easie . To shew , that all things are possible with God : and to let us see , As he receives the Poore ; so , he repels-not the Rich. Those , that have , he accepts ; and , those that have not , he drawes . Let us then beseech him , That he will be to us ( a Iesus ) a Saviour : That he will , 1. Passe-by our offences . 2. See-us with Mercy : and , 3. Speake-to-us graciously . That though Wee be , 1. Men-sinfull , and even 2. Set-downe , to evill 3. Customes : 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 Trinitie , to whom be all glory for ever , Amen . FINIS . IN FESTO SANCTI MICHAELIS ARCHANGELI : AN ESSAY OF TVTELAR ANGELS . By VVILLIAM AUSTIN , of Lincolnes-Inne , 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 TVTELAR ANGELS . THE Church , which hath ever beene desirous to keepe in memory , the Benefits which Shee hath received ( and daily doth ) from Almighty God , ( her most loving and carefull Protector ) hath not beene unmindfull ( at this-Time , yeerely ) to Celebrate the Feast of Saint Michael the Archangel , in Commemoration of the Protection of Angels : following Davids Exhortation , Praise the Lord ( ô my soule ) and suffer not all his benefits to slip out of thy minde , &c. Not-all : that is , not-any-one in particular : and so , not this among the rest . This Feast ( then ) is an Assembly of praise , and a Memoriall for the Benefits , the Church receives by their-Ministery . Which Benefit certenly is none of the least . For , at first , Shee received the Law , ( which is a Light , to direct her ) by the ordinance or Ministery of Angels . Then , had Shee an Angel to goe before her , to defend and bring her , through all her Enemies , into the Land of Rest. And , since Shee is dispersed over the face of the whole Earth , not onely Nations ( as many of the Fathers hold , out of Daniel ) , and severall Churches in them : 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 Ministery of Angels . Now , si●…e this Feast , is a g●…rall Remembrance , though it beare a 〈◊〉 Name ; ●…t were not amisse ; to say somewhat of Angels and their Offices , in generall , ( if wee knew what , certainely-to - thinke , or say ) . For , of all Creatures , that are so neere to us ; God hath shut-up 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 Qualitie ; their Nature ; their Substance ; Forme , &c. wee have nothing , but the opinions of Men ; and those , uncertainely-grounded on places of various-signification . Worke-men , and Tooles too - unsufficient , to fashion them rightly to our Imagina●… . Yet , what many of them will seeme to make them , wee will her●… take view of and leave the Certantie to Him , that made them , and ( onely ) best ●…nowes them . First , Concerning their Creation . Certaine Hereticks held them , to be uncreated , and Co●…ternall with God , though not - God ; and , that they Created the World. But , the Orthodox-writers , ( all ) hold them to be created by Almightie God , Creator of all things . But , for the Time , they differ . Some thinke they were made before the world ; out of Eccles. 1. 4. Wisdome was created before all things . 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 Word ( fiat Lux ) . The Place of their Creation is ( for any thing I can read ) held generally ( by one consent ) to bee in Heaven . The Place , where they doe , and ever - shall-reside . For their Matter and Forme . Some hold , they have a most - fine-thin-Substance ( like that , which the Philosophers call Aethereum animae vehiculum ; which ioynes it to the Body ) . And , that they have a forme above all Creatures : but , what it is ; Ignoramus . Others , hold , that they have neither Matter , nor Forme ; but are Creatures immateriall . And therefore , they define an Angel , to be Animal rationale , Hymniso●…um , Expers materiae , &c. 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 Soules of men . All which , never Eye hath seene in their simple-Existence . And it is held , that ( in respect of God ) they are uncleane : but , they surpasse the Soules of men ; as farre , as the Sunne , doth the Moone . And further , it is held , that this then Nature , was made ●…table , and subject to Change , ( by Creasion ) a Earte antè : but , ( by eternall Love , and the Will of the Creator ) made im●…table and eternall à Parte póst . For their Condition . It is held , to be good , and just . Good ; not , by the use of their free-will ; but , by the benefit of their Creation . And just ; not , by the exercise of their Vertue ; but , by the Innocency of their Nature . Their Number hath beene questioned also . And , some hold them to 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 Angelorum Dei. Whereas ( indeed ) there is no such matter in the Originall . For , it is : Constituit Gentium terminos , juxta numerum filiorum Israel . And so , not onely Tremelius ; but St. Ierome also , translates it . Yet almost all the Greeke and Latine Fathers doe so reade 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 . For their Qualitie . It is held , that they are full of power , glory , and knowledge : and yet , one , Superiour 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 - Superioritie to each other , is produced the opinion of their Chori . 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 Superiour 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 goe not farre , nor are so generally received : besides , they are held , rather Offices of the Lower Hierarchie ; then Orders , of themselves . Therefore we will be content , ( with the rest of the world ) to follow Dionysius Areopagita ( as we thinke ) and will see , what is held for the three Hierarchies . That there are three , we must beleeve him : who seemes to bring it , from Saint Pauls owne Mouth . Now , for the number of the Orders . That they be Nine , is collected ( by some ) many wayes . Two , whereof , are these . First , from the Parable of the ten groats ; whereof one , was lost , and found againe . That tenth , is the Terrene Order ( viz. Mankinde ) . 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 Nine , were precious-Stones : and the tenth ; gold . That is , Nine Celestiall ; and the tenth , Terrene . This , for their Number . For their Names . They are ( thus ) met with , in holy Scripture . 1 Seraphim : in Esay . 6. 2 Cherubin . Ezek. 1. 3 Thrones . Collos. 1. These , are the first and principall Hierarchie . 4 Dominations ; 5 Powers ; 6 Vertues . Ephes. 1. These , are the Second , or middle Hierarchie . 7 Principalities , ( Ephes. 1. ) 8 Archangels . 1 Thes. 4. and 9 Angels , ( over all the Scripture . ) These , are the third and lowest - Hierarchie . Though some thinke Vertues , and Principalities , should ( for order ) change places . These are held the Nine Celestiall Orders : the Tenth , ( which is Man ) , is yet - Terrene ; but , shall be Celestiall also . Now , seeing such Order in heaven , amongst the Angels , we should thinke ( è contra ) that there should bee Confusion in Hell , among the Devils . But , if that house were divided against it selfe , it could not stand ; therefore there , must bee Order , too . And , the Curious have found out nine also among them ; which are thus opposed , against the Celestiall . 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 Dayes Meditation ( unlesse by Antithesis ) . Therefore wee will returne againe to the good Angels . These heavenly Spirits ( who are now divided from the other , and differ not at all , in Essence : but onely , in will from them ) are they , whom the Philosophers call Intelligences : and our Divines say , that they were made Intelligibles , as well , as the Soules 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 possesse it ; and , by possessing , they might for ever enjoy it . These are held , to have ( by Information , and Influence from God ) the mooving ( subordinately ) of things beneath them ; and , the setting Nature on worke , according to their severall Capacities and Offices ; and according as they are inabled and directed from Supernall influences . As thus . The upper Hierarchy , converses ( without the mediation of any other Spirit ) with the Blessed Trinity ; and they informe the middle Hier●…hy ; who declaring it to , and instructing the lower Hierarchy , they ex●…e it heere in this World. These Orders and Angels ( receiving Influence and Intelligence from one another ) worke 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 reall execution . Much vertue and power is attributed to these Names , Orders , and Angels ( by the occult - Philosophers ) . And these Angels , ( being of their owne nature , Spirits ) are never properly called by these Names , or by the Name of Angels ; but onely , as they are sent and imployed in one kind or another to us , as Messengers and Ministers . According to that of David : Hee maketh his Spirits , Angels ; and his Ministers , a flame of fire . In which office of Ministration , they are properly called Angels ; or else not . And , ( in Christ-himselfe is often called an Angel. Now , we receive ( from Angels ) power to receive and declare the will of God. From Archangels ; to rule all Creatures put under us . From Principalities ; to subdue all we ought to rule . From Vertues ; to obtaine the reward , we strive here for . From Powers ; helpe against our Enemies . From Dominations ; to subdue our owne Bodies . From Thrones ; to collect , and settle our Memories on eternall objects . From Cherubin ; Light , to apprehend heavenly things . And lastly , from Seraphim ; ardent affection , whereby wee cleave to God. But , to leave these curious speculations of the Schooles , These heavenly Creatures ( whether they be of these Names , orders , and operations , or not ; as is hard to prove ) were , most certainely , in the beginning , made to this end ; viz : for the Glory of God , and good of man. And although they ever glorifie him , ( by Flying about his Throne , and Crying day and night Holy , holy , holy , Lord God of Sabbath ) yet , since his delight is in Mercy , ( which is above all his workes ) , they gloryfie him most , when they reveale his Care of us , in being his Ministers of our preservation from the face of our Enemies . But , howsoever wee be unsure of their Substance , Forme , Number , or Influences : that they may be knowne certainely thus farre ; ( to be Ministring Spirits , for our good ) David hath assured us : where hee saith , that he hath given his Angels charge over us , to keepe us in all our wayes . Which Saint Paul also confirmes . Heb. 1. And sure , wee have neede hereof . Wherefore , since Man is ( here ) made a Spectacle to Men and Angels , fighting against the World , the Flesh , and the Devill , ( strong Enemies , and weake warriours ) therefore hee hath charged these heavenly Soldiers to ayde us militant , against their , and our common Enemies : and , to pitch their Tents round about us ; like Fellow-Soldiers , fighting one , and the same Quarrell . And ( indeed ) our Cause is one , and the same . For , the Devill hath the same Quarrell to us Men , that hee had to Christ , ( our , and their Master ) , whose Battailes , wee fight . And ( to this day he strives to hinder our Conversion , that Man should not bee united to God. Wherefore , when against all his malice , ( by the operation of Gods Spirit , and the Ministerie of his obedient Angels ) Man is united to God , at this Conversion of a Sinner , there is joy in heaven among the Angels . For , hereby they , are victorious : God , is glorified ; Man , is saved ; and , the C●…on Enemie ( the Devill ) , is overthrowne , and vanquished . Let us ( then ) praise him , for this powerfull Guard. For , were it ( but against the Deuil-onely ) we were to strive , it were lesse feare : but the world ( our Slove and Servant ) ; the flesh , ( our Fellow and Comp●… ) doe ( both ) rebell and take part against us . We have the Flesh , within us ; the World , about us ; and the Devill , ( the god of this world , and the Prince of the Aire ) above : and therefore , bad need of such a Guard as is farre above them all , in place ; and stranger then them all , in power , to be alwaies above us , and round about us . And , this G●…ard we are sure of , by the promise in the forenamed - Psalme 91. 11 : But , a question hath bin 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 errour to hold the af●…ive . But ; if it be ; it is an old one , as may appeare in Iacobs Blessing ( though 〈◊〉 make that Angel there , to be Christ ) : and , more - ●…inely , by the Disciples that tooke Peter , for Peters-Angel . But most by our Saviours owne speech : That would not have one of his little-ones offended , [ Q●… Angeli eorum ] because their-Angels doe continually behold the Fate of his Father in heaven . To this , the Greeke and Latin F●…hers , most generally , give consent . Neither is it strange , that one-Angel should seeme sufficient to keepe one Man ; since wee find in Daniel , that one-Angel is Set over a Nation . And , it may well-stand for likelihood ; when we see daily before our Eies , that God sets one Man ( a Creature , much more-feeble ) to rule and protect divers Kingdomes . But , what needs Man to streighten himselfe in this Confidence , when the promise is made in the plurall : that They shall be Angels over thee ▪ that is , more ( then one ) for thee , in particular , ( according as Gods glory may be showne , of thy neede shall require ) . And , it seemes , not unproportionable . For , since we are not to fight against one Spirit : neither was be ( in the Gospel ) possessed with one Devill ; but , with a Legiou ; therefore the G●…rd , should bee in the plurall . 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 wee might see ( with Elisha-his-Servant , when with his ●…ies , he beheld their heavenly host , in fiery Chariots round about them ) that there be more with us , then there be against us . So , wee may conclude ; That , though we have an Angel assigned us in particular ; yet , when God sees best , ( and , as our neede shall require ) a whole host of then shall pi●…ch their Tents round about us . Let us ( then ) goe on confidently 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 Night , what are Legions able to doe , in our defence : But , admit these Tutelar-Angels to be but one , ( or , many ) the next Question will be : how they performe this charge ; and what they doe for us ? It is certaine , that ( both alive , and dead ) , they assist and preserve us . And that , divers waies . Sometimes ( visibly ) , to Confirme us ; but alwaies ( invisibly ) to protect us . For , it is held , that there are but two Missions of Angels . The one Internall : when from God , they informe one another , from the two higher Hierarchies , to the Lower . The other Externall ; when the lower Hierarchy , from them , Informes , 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 affaires , more mysticall 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 beene sent also ; yet , these are oftnest sent , and are most conversant with us . Angels , being Prefects to particular Men ; and Archangels , to People or Nations . So that ( though in divers kinds , and according to their dignity and fit-times , as God sees good ; yet ) they are All sent ; and are all ( without exception ) Ministring Spirits , for our good . And thus they assist us divers wayes . 1. First , they reveale unto us , the will of God , and enlighten us ; by Instructing us in knowledge . As the Angel said to Daniel , I am come to teach thee , &c. 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 wayes . ( As the Angel led Israel ) ; and , either remoove 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 foote against a stone . And 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 shewing her a Spring to refresh her : or , to our Saviour , when they ministred unto him . And this is thought to be Ordo Ministerialis . 4. Fourthly , they helpe them that strive and are intangled in the way ( as they did , to Peter ) when he strove in fetters , and could not walke in the path of his vocation freely . And , they not onely helpe us ; but , destroy our Enemies against whom wee strive : as they did by Herod , that detained him ; and Zenacherib , that opposed Israel . And this , is thought to be Ordo Auxiliaris . 5. Fiftly , They helpe ( as some hold ) and assist them that pray , and beare up their Petitions , and the report of their words and Actions ; ( as Raphael did , to Tobias ; and the Angel before the Altar ) . And this is thought to bee Ordo Procuratorius ( though some , deny them this Office ) . 6. Sixthly , they have a charge of us at our death ; and , after wee are dead , they carry our Soules into the Bosome of Abraham ( as they did to Lazarus ) . And this , is held to bee Ordo Receptivus Aminarum . 7. Seventhly , and lastly : they are Messores , Reapers ; so called , by our Saviour himselfe , Who shall have charge of our bodies after death and shall gather them from the foure 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 goodnesse , and their most obedient and diligent ministery . And this , some call Ordo Assistentium : because ( after their Ministery to us , on Earth ) they shall ever stand with us together , before the Throne of our gracious God in the heavens . Thus farre , we see , how they are held to have charge over us . But , all this , is Conditionall . For , it is to keepe us in all our wayes . That is , in the wayes that God hath set downe , and charged us to walke in . For , if we goe out of them ; there , they leave us . They are not to follow us , in our darke courses : they are Angels of Light ; and , what fellowship hath Light , with darknesse ? His Servants we are , to whom we obey . And therefore , if we will have them , to be our Fellowes and Companions : we must serve him , whom they serve . For , if we elect affinity with their Enemies , we worthily quitt our selves of their protection . Thus much of Angels in generall . But ( to leave these generalities ) wee will say a word of the Angel of this day in particular . Among all the host of these heavenly Souldiers , wee finde none named with more Eminency in holy Writ , then this Saint Michael . ( And let no man stumble at this Name , in that wee make a Saint , of an Angel ) . For , we call as properly Saint Saviour , Saint Sepulcher , &c. And we know , what Sanctus meanes : Which is , but Holy. An Attribute given to all the Angels in generall , by our Saviour-himselfe , In praesentiâ Sanctorum Angelorum ( sayes he , in Luke ) : and therefore , we need not feare to give it , to him . Wee find ( I say ) no one ( among all the Hierarchies ) named with more Eminency in holy Scripture then 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 ) which are imployed with us Men , for our Protection : and to be the chiefe Intelligence ( or Angel ) of the Tutelar Order . Hee is also ( even in that respect ) held to bee chiefe-Standard bearer of the whole Church-Militant on Earth , under Christ our Chiefe Captaine and defendor . Which is collected from Daniel ; where he stands up for the people , And , as he stands up for them ( heere ) on earth : So it is held , that he shall take them up againe , from the Earth , in the last day , by blowing the last Trumpet . For , that shall bee with the Voyce of an Archangel . And that is , likeliest to be , Hee . For , to his greater dignity , it is noted ; that there is none honoured with the name of an Archangel ( in all the Canonicall Scripture ) but onely he . Hee 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 Armes , for the defence of the Church . Thrice in Daniel ; fighting against the Persians : and standing for the People . The fourth time , in the Revelation , fighting ( with his Angels ) against the Dragon and his Angels . But , the fifth time , hee is found in the Epistle of Iude , striving hand to hand with the Devill , ( not , as before , for a People ; or , for the safety of some few Soules ) but , for the dead body of one particular Man , ( even Moses ) . Whence ( by the way ) wee 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 excellencie , even in the Name of this glorious Angel. For Michael , signifies Quis ut Deus ? As if God , had made him of purpose , to shew the greatnesse 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 crie , ( Quis ut Deus ) ? in the very Name of Michael . This glorious Leader , is loaded with honorable Titles and names . For , in Daniel , hee is called Princeps : and Princeps ille maximus ; and primus è principibus primarijs . Titles , so - high , that many Divines conferre 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 seemes to me , that ( in all the places of Scripture , where he is named ) it may well bee 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 bee observed : That all be done to the praise and glory of God. But , we call this - Feast , Michaëlis Archangeli . Which beares some note of difference from feasts ; kept for the person of our Saviour Christ. 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 Hee is ( as we see ) a principall Soldier , a chiefe-Protector , above the rest ; and a Leader of the rest . And , as one more-high in dignitie , declared in Scripture , then the rest . And therefore , as in the Congregation , ( consisting of divers persons ) , one-Man , ( assisted by all ) praieth in the name of all the rest ; So this Day , wee 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 foure Quarters of the yeere : and ( indeed ) well and orderly doth the Church observe the Feast of this Holy-one , in this third Quarter . For first , wee begin our Yeere with our Ladie-Day ( otherwise called , the Incarnation of our Saviour Christ ) . Next , in the Second Quarter , comes the Feast of his Fore-runner Iohn ; to prepare his way before his Comming : and to make his paths straight . Next , in this third Quarter , comes Michaël the Archangel , Mustering up his Companie of heavenly Soldiers in a readinesse , to sing Gloria in Excelsis ; at the Birth of their Creator : with which joyfull - Feast ( in the fourth-Quarter ) wee conclude our Yeere . These foure Quarters , we may compare to the foure Times of Man. The Incarnation of our Saviour , to the first Time of Mans Incarnation ; ( in Innocencie , in Paradise ) . The forerunning of Iohn ; to the Time of the Preaching of Noah , and the Patriarchs ( before the Law ) : the Feast of Saint Michaël ; to the Time of the Law , ( which was given , by the Ministerie of Angels ) : and the Feast of the Birth of our Saviour ; to the Time , under the Gospel . Or , they may be compared , to the foure 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 Naturall man ) . The Second , of Saint Iohn ; ( who was a voice in the Wildernesse ) ; to the time of Mans Repentance ( by the preaching of the Gospel ) till his death . The third ; of Saint Michaël : to the time of Mans Resurrection , ( which shall be in Voce Archangeli ) . And the fourth , of our Saviour ; to the Life Everlasting in Iesus Christ ; which shall conclude our yeeres , 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 no reason , but as they be Times , that ( Quarterly ) bring us in Revenew for our temporall profit : So , we may take occasion , to make the Consideration ( even of these their Vicissitudes ) to bring us in a profitable and Spirituall Revenew to our Soules : that ( so prepared ) wee may also provide our selves , ( by these Quarters-warnings ) for all times to come , accordingly . And , that the Meditation of this - Day , and the Memorie of this Archangel , may make us still thinke ( with Saint Ierome ) That wee ever see him ( after hee hath done his Office of protection , heere ) taking his Trumpet in hand , to Sound out ; Surgite Mortui , et Venite ad Iudicium : and , in the feare thereof , so leade our Lives , that we neede-not feare Iudgement , when we shall appeare . Much-more might be said , on this Argument ; ( either , on Saint Michaël in particular ; or on Angels , in generall ) . For the world is full of volumes of unnecessarie and unanswerable Questions , concerning them . But this small parcell ( or peice ) touching their Tutelar-Office , is ●…ght too much for my weake-Barke . Therefore I will Lade no more , but try to goe away with this : and draw to a Conclusion . And now , we haue seene , what is held of Angels , their Order , their Tutelar-actions , &c. though we vewe these Incertainties ghessingly , and through a Cloud ; yet wee may beleeve , 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 governe all Things : and them , and us . And , though we cannot more-certenly set downe how , and in what manner these things are effected ; nor prie into their Angelicall Mystery ( which knowledge , being a part of the Reward , kept for the Blessed , cannot enter into the heart of mortall man ) : yet , wee may assure our selves , ( not onely by promises in Scripture , but even by daily experience ) that wee have their Protection . For , whence comes it , that ( though wee stumble ) we fall not in the darke ? Or , ( if we fall ) that we rise without a Limb-broken ? Whence comes it , that Bullets , ( or Arrowes ) often grate-on-us ; and yet , hurt us not ? Or , that whole-Ruines , Stones and Timber ( things of waight 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 unworthie of it . For , hee , that observes it not , can never thanke him , that sends it . But when wee consider it : and see it is so , wee may ( in all thankefulnesse ) well crie , with admiring - David : Lord ! what is man , that thou art mindfull of him : Or , the Sonne of man , that thou visitest him ? Thou hast made him little lower then God ; for thou hast sent thy Angels , that attend on thee , to waite on him ? Nay more ; even thine onely 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 mercie doth embrace ; That blessed Angels he sends too , and fro , To guide us , where ; and keepe us , when we goe . How oft ! doe 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 Pursevant ) Against foule fiends , to aide 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 haue 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 wee shall doe , to keepe them about us . 1. First then ; wee must bee reconciled to God ; and since wee have made our selves ( in stead of Temples ) Dennes of Theeves , we must desire him , to whip out of us these evill - Affections ; these Money-Changers , that Buy and Sell our Soules ( 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. Next , wee must follow Saint Bernards counsell : Si vis habere custodiam Angelorum , fuge Consolationes Saeculi . 3. Thirdly , we must take heed , we doe no uncleane act , bee it never so secret . Pythagoras could say , Maximè omnium ; Teipsum reverere . For , we are incompassed with a Cloud of witnesses , in our most private Chambers ; and we ought to take heed , we offend not these cleane Spirits , or grieve them by the sight of our wickednesse or uncleannesse . For Iacob ( having seene a vision of Angels ) said : the Place was fearefull : O quàm verendus est iste locus ! verè Domus Dei haec est . So may wee feare in all places : and behave our selves reverently : knowing the Angels are present to watch us ; and are round about us . 4. Fourthly , as wee must behave our selves reverendly before them ; so , we must not use too much Reverence towards them . For , we must not Invocate them , as Mediators . Which , they cannot bee : for , he hath found folly in them : and , though they helpe us ; it is not , of themselves ( out of compassion , or being touched with a feeling of our Infirmities ; as our Mediator Iesus Christ , is ) : But , out of the Love and obedience , they beare to the Command of God ; who hath given the Charge ; and , to his Glory , they doe it . Therefore , if wee give them the Glory , or Invoke them ( as Mediators ) wee drive them from us . 5. Fifthly , as wee must not Invoke them : So , ( much lesse ) must we adore or worship them . For , they are but Ministers : and professe themselves so . For , the Angel ( in the Revelation ) avoyded this worship from Saint Iohn , by saying : That he , was but his fellow-Servant . This ( of all other ) they cannot abide . For , the Angels tremble , and are affraid to be adored by the humane Nature ; since they see it taken into the God-head . 6. Sixthly , wee must bee heartily penitent , and turne from all our wicked wayes ; and then ( at this Conversion ) they will flocke about us , and clap their wings so loud , that their joy , shall bee heard in Heaven . For , there is joy in Heaven among the Angels at the Conversion of a Sinner . 7. Lastly , that wee may keepe them still ( thus joyfully ) about us ; Let us strive , to make our selves as like them , as we can ; in Obedience towards God , and love to one another : And as God ( so some descant ) , In Seraphin , Loveth ; In Cherubin , discerneth ; In Thrones , judgeth ; In Dominations , sheweth majesty : In Principalities , Governeth ; In Powers , is Omnipotent : In Vertues , doth Miracles ; In Archangels , Revealeth ; and in Angels , Assisteth : So , let us strive by Assisting our Brethren , and Protecting the Feeble and Indigent , to become like Angels . Let us , by learning divine and high Mysteries , and Revealing them to our Brethren ( for their Edification ) become like Archangels : and ( since Miracles , Omnipotence , Government , Majesty , Iudgement , and Discerning , are chiefely Gods ) Let us , ( above all ) seeke to get ardent Love , and affection ; the Vertue , that shall last remaine , and the Property of the highest-Order ; whence all the rest are inspired . That , ( in fiery zeale , and Love to the glory of God ) wee may not onely burne our selves , but both ( by our writings , and Discourses , and all our Actions ) inflame our Brethren ; and therein ( being neerest joyned unto God ) become like the bright fiery Seraphins , flaming continually in pure and ardent affection , about his Throne , and next unto him , above all other Inferiour Orders . And so , we shall be sure , to have all the Rest attend upon us , and be ever with us . But this Vertue of Love , onely-the-God - of-Love can grant . Neither can he give it , unlesse he give himselfe . For hee , is Love. Which we beseech him grant us , for the Love of him , that ( for Love of us ) gives us all these Protections and Mercies , together with himselfe . Amen . FINIS . NOTES ON THE SIXTEENTH PSALME : MORE PARTICVLARLY , ON THE LAST VERSE . By VVILLIAM AUSTIN , of Lincolnes-Inne , Esquire . PERIIT ET INVENTA EST printer's or publisher's device LONDON , Printed for I. L. and Ralph Mab. 1635. NOTES ON THE SIXTEENTH PSALME : MORE PARTICVLARLY on the last Verse . PSAL. XVI . Verse 1. Preserve mee , O God : for , in thee doe I trust . 2. O my Soule , 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 sorrowes of them , that offer to another God , shall be multiplied : their offrings 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 maintaine my Lot. 6. The lines are fallen unto mee in pleasant places : yea , I have a faire heritage . 7. I will praise the Lord , who hath given mee counsell : my reines also teach mee in the nights . 8. I have set the Lord alwaies before mee : for he is at my right hand ; therefore I shall not slide . 9. Wherefore mine heart is glad , and my Tongue rejoyceth : my flesh also doth rest in hope . 10. For thou wilt not leave my Soule in Hell : neither wilt thou suffer thine holy One , to see corruption . 11. Thou wilt shew mee the Path of life : in thy presence is the fulnesse 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 alwayes acceptable in thy sight , ô Lord , my Strength , and my Redeemer . DAVID ( heere ) makes a Request ; and gives a reason , why he is sure to obtaine it : Preserve me ô Lord : Why ? for , in thee doe I trust . He desires eternall Preservation ; and makes his Faith , the reason for it . B●… we are taught , That none , but the Righteous , can Inherit : and in Gods 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 ) onely justifieth : Abraham beleeved , and it 〈◊〉 counted unto him for Righteousnesse . Therefore , prosessing ( here ) his Beliefe , he makes his faith the foundation ; and grounds his request upon it . Whatsoever yee shall aske in faith , yee shall receive it . In this first verse , there is the Argument of the whole Psalme : Which , ( more at large ) is this . He desires ( and it is the desire of his Soule ) to come to life ; and that , by meanes of the functions of the Body ( for he confesseth there is a way to it ; in the last verse ; and that must be walk'd in ) : which is , to doe uprightly : being , but the fruits of faith , wrought in the Body : Which yet , he acknowledgeth it not beneficiall 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 doe good even to all , ( by Gods example , that shines on good and bad ) : yet his delight ( he saies ) is chiefely on them , that are of the Communitie , and Houshold of faith . Then , He shewes the Misery of Idolaters , that fall from this faith , and trust in false gods : Abhorring not onely to offer , but even to mention their names with any reverence . Furthermore , He sheweth , that He fixeth his faith on the Lord alone : who not onely maintaines his right , And provides , for his Body , a faire , and fruitfull Inheritance to feed him : But Instruction for his Soule also by his Spirit , to guide and direct him : So that , his very Reines ( 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 Soule ; in resisting ; then , is he awake to God. Who being then ( as alwaies ) before him , and at his right hand , keeps him from sliding from the way of life , that he desires to walke in . This makes his heart ( though the thoughts thereof , for the most part , be evill continually ) and his Tongue ( an unruly evill ) to rejoyce : and it makes his flesh also ( though it be ever fighting against the Spirit ) to rest in hope ; not onely , of present subduing to the Spirit ; but , of future glorification in the Heavens . For , he is confident , That neither his Soule shall be left in Hell ; nor , his holy One ( whether it be the regenerate soule , or the mortified Body ) 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 shew me the path of life : in thy presence is the fulnes of joy : and at thy right hand , there are pleasures for evermore . This Psalme ( grounded on Faith ) may well be called Davids Creed . For , in it , he hath confessed all the principall Articles of our Christian faith ( though not in their order ) . I beleeve in God , the Father Almightie ] ( in the 1. verse ) Deus fortis : for so Tremelius translates it . In Iesus Christ his only Sonne ] who died for us , and rose againe from Death ( being the summe of all the Articles concerning him ) in the 10th . verse . For , Saint Peter saies , David saied that of Christ [ Hee will not leave my Soule in Hell ] &c. In the holy Ghost ] ver . 7. Who giveth me counsell . The Catholike Church ] in the third verse . The Saints in Earth . The Communion of Saints ] in the same : My delight is with them . The forgivenesse of Sinnes ] in the 8. and 9. verses : I shall not slide ; wherefore my heart is glad ( as , one Releast ) . The resurrection of the bodie ] in the 9th . verse . My flesh shall rest in hope . And the life everlasting ] in this 11th . verse . Thou wilt shew me the path of life : In thy presence is fulnesse of joy : and at thy right hand , there are pleasures for evermore - In this verse , are Foure things observable : ( to proceed with it ) . 1. A Guide ] THOV . 2. A Traveller ] MEE . 3. A Way ] The PATH . 4. The End ] LIFE . Described after . For , that , which followes , is but the description of this Life . THis Verse , is a proper subject for a Meditation . For , all ( three are solitarie . The Guide , is but one ; the Traveller , one : the Way , one : and the Life , the onely one . To meditate well , on this , is to bring all-together ; and , at last , make them all , but one . Which , that wee may doe , let us first seeke our Guide . The Guide . HIM we finde named ( in the first verse ) : Iehova . Here , wee may beginne ( as we ought in all holy Exercises ) with Adoration . For , unto him all knees shall bowe : nay ; unto his Name . For , holy , is his name . Glorie be to thee , ô God! He is , Deus ; therefore , holy : he is Deus fortis , therefore , able . For , the strength of the hills is his : and , if there bee a way on earth , hee can shew it . For , in his hands are all the Corners of the earth . But , is he Willing to shew ? yes ; though he be Deus , holy ( which is a word , terrible to poore flesh and blood ) ; yet , hee is Deus meus : my holinesse . That takes away servill feare . He is Meus , we have a propertie in him : and he is willing . ( Thou wilt shew , &c ) . And , that you may know he will guide ; David shewes a little above , how diligently he will guide . First , he will goe before : he will lead the way himselfe : if I can but follow , I shall be sure to goe 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 doe desire to goe ; and I doe follow : what , if ( through faintnesse in the long way ) , I fall often ? or ( for want of care ) step out of the way , shall I not ( then ) bee left behind ? Feare not : for , he is at my right hand ; so that I shall not slip . Vers. 8. This is some comfort indeed . But , wee are so soone weary in this way , and doe fall , and Erre so often , that it would weary the patience of a good Guide to lead us , but one day . Will he beare with us , and continue to the end ? Yes , ( alwayes ) : or , this Text deceives us . For , all this is found in the eighth verse . We must have Him , or none . For , Hee is one , and the onely One. So confest : Who have I on earth ; but Thee ? Seeke this good Guide ; hee is easie to be found : Seeke , and yee shall finde . You shall finde , That Hee is first holy : secondly , able : thirdly , willing : fourthly , diligent : and fifthly , Constant. Bee thou , as willing , diligent , and Constant , ( O my Soule ! ) to follow him : and Hee will make thee , both able to follow to the end , and Holy , in the End. The Traveller . HAving found the Guide ; wee shall not long seeke for one , that wants him . For ( see ) here is a Man , out of his way . And , that will soone appeare , if we consider his Condition . For , he is a Stranger [ Thou wilt shew mee ] : and , what am I ? I am a stranger , and a Sojourner , as all my Fathers were : sayes hee , in another place . But , this was , in the old time ; under the Law : what are we ( their Sonnes ) in the Gospel , any other ? Saint Peter tels us , no : That we are Strangers , and Pilgrimes , too : that is , Travellers . We Travell , as being out of our Country : and , we are Strangers to those , wee converse with . For , neither the Natives , be our friends : nor , any thing , we possesse truly our owne . It is time , we had animum revertendi : and surely , so we have , if we could hit on the way : Converte nos Domine . But , it is so long , since wee came hither , wee have forgot the way home : Obliti sunt Montis mei . Yet ( still ) we are travelling ; and ( we thinke ) homewards . For , all hope well : Oculi omnium sperant in te . But , right , like Pilgrimes ; or rather , wanderers . For , wee scarce know , if wee goe right : and ( which is worse ) have little care to enquire . The whole world is a way ; wherein the Children of Men travaile . There is nothing but Travell under the Sunne , saith Salomon : this , is Mans Portion , Terram dedit filiis hominum . Yet this great way leads , but to two ends ; backwards , and forwards : home , or to hell . It behooves us , to looke about , where wee are . For , goe wee must , ( one way , or other ) : either , as God Commands ; or as the Devill drives : To stand still will not serve turne . Hee , that doth so , had as good goe backe . For , hee , that goes backe , shall as soone come to his journeys end , as he that stands still : unlesse he could make his home , come and meete him . Goe , we must ( then ) : And goe , we doe . The world is before us ; and it is full of Travellers . Nay ; the devill himselfe hath his walke ( here ) too . For , when God asked him , in Iob : ( from whence hee came ? ) It was , from Compassing the earth ; and walking , too and fro , in it . This , is a right high way : and they , that goe backward in it , find it broader and broader ; till they come to the Pit. But they , that goe forward , find it narrower , and narrower ; till they come to the straight-gate : and ( there ) many times , is no entrance : and so , they even goe backe againe ; and ( by the way ) tread out many other small pathes , 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 walke which way hee will. For , hee goes his owne way ; his owne steps carry him in his owne path , ( bee there never so many , that follow , or goe before him ) : for himselfe alone , hee 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 Pathes , that this great high-way ( the World ) sends forth , for men to walkein , are very many : but , they may ( in generall ) be reduced to these . First , Semita Saeculorum ; this is not worth marking , saith Iob. Then , there is Semita Avari : this is a bloody one ; saith Salomon . Then , Semitaincurvata ; and that , leades a man quite out indeed : this , will never bring a man to peace , saith Isaiah . Women , have their paths 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 Salomon confesseth their Treadings ( in that kinde ) to bee so intricate , that he could never trace them . These , are our wayes ; and the best Paths that we choose ; if we guide our selves . Pathes , not worth marking ; Paths , bloody ; Pathes , crooked , and yet Straight enough , to leade to destruction : and ( which is worse ) not one of these , but is darke : Via Impiorum tene brosa ; nay worse ; Fiant viae illorumtenebrae : the way , is darkenesse it selfe . A man , to walke in a narrow Path all - alone , in the darke : nay , the way ( he walkes in ) to be Darkenesse , ( the thing itselfe ) and , without a Guide ( for they be our owne wayes ; of our owne choosing ) : is sure , in great danger ; and must needs , at last , come to some mischiefe in the end . Salomon makes it worse yet : Nesciunt , ubi corruunt : they know not when they are out , nor when they are in : that 's worst of all . For then , they goe head-long , and will never seeke , to come in . It is somewhat to purpose ( yet ) when a man knowes , he is out . David , did ; and wee , confesse the like ( with him ) every day , [ Wee have erred , and straied from thy waies , like a lost sheepe ] Sicut Ovis ; not Sicut Avis , aut Vulpes . For , the Foxes have holes , and the Birds have Nests , and know the way to them . Nay , the Oxe , and the simple Asse know their Masters Stall , and Crib : but ( Ovis ) , a Sheepe is Pecus erraticum : a Creature , most subject to stray : and yet , of all others , least able to find the way home againe . So , have we erred . And , it is well , we know it . For it will make us adde , ( as he doth , immediately , in the same verse ) : O seeke thy Servant . It is plaine enough , we are out : these words , ( in the Text ) inferre it . ( Thou wilt shew ) ; seemes 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 askes . ( Thou wilt shew me ) . But David ( here ) still keepes the singular Number . As there is but one Guide ; So he speakes in the person but of one Traveller . There is somewhat ( peradventure ) in that . It is , to shew his Confidence . The Lords Praier , is in the Plural : but , the Creede , in the Singular . Wee may pray , that God would guide all ; but we can be confident , for none , but our selves . [ Thou wilt shew ] ( or , thou dost ; or , hast , as some translate ) ; All is , but to shew particular Confidence . Thou wilt shew me ] : Me : not , us : ( A number indefinite ; wherein I may be one ) : but Me , ( in particular ) , that am out of the way : that am , my selfe alone : that must walke in the Path alone . Either I must follow , or goe before others : I must worke , for my selfe alone ; beleeve , for my selfe alone : and be saved , by one , alone . The way , ( in this Text ) , that I must walke , is but one : nay ; it is but a Path ; where , but one , can goe : this is no high-way ; but , away of Sufferance : by favour ; it is none of ours . It is no Roade : you cannot hurry ( here ) , or gallop by troopes : It is but Semita , a small foote-path ; for One , to goe alone in . Nay : as it is a Way for one alone ; So is it a - lonely way : Praeparate vias ejus in Solitudine ; saith Saint Iohn ; ( and hee knew , which way God went ; who is our Guide ) : in Solitudine : there , is the sweetnesse of Solitarinesse : the comforts of Meditation . For , God is never more familiar with man ; then when Man is ( in Solitudine ) ; alone , in his Path , by himselfe . Christ himselfe came thus ; all lonely : without troope , or noyse : and ever avoided the tumultuous Multitude ; though they would have made him a king : And , he never spake to them , but in Parables : But to his , that sought him ( in Solitudine ) in private , he spake plaine ; and so doth he ( still ) Love to doe , to the Soule ; in private , and particular . Therefore , well said David : That thou wilt shew Me ; in particular : and in the singular number . But , how shall I know , that I ( in particular ) , shall be taught and shewed this way ? This Prophet , ( that had experience ) will tell us : Mites docebit : the humble he will teach . If thou canst humble thy selfe , thou maist be sure to see thy Guide : Christ hath crowned this vertue with a Blessing : Blessed are the meeke ; for , them hee will call to him , and teach . But , thou must be humble ( then ) . For , Heaven is built like our Churches ; high-roofed within , but with a straight low Gate : they ( then ) that enter there , must stoope ; ere they can see God. Humilitie is the marke at every Crosse ; whereby thou shalt know , if thou be in the way : if any be otherwise minded , God also shall reveale it unto you . For ; Thou wilt shew . The Way . BVt , Let us now see , what he will shew us . The Path. We must know , that as Men have many pathes out of their high-way ( the World ) , but they all end in destruction ; So God hath many Pathes out of his high-way ( the Word ) , but they all end in Salvation . Let us oppose ours , to his ; ( as indeed they are opposite ) : and see , how they agree . Ours , are not worth marking : His , marked with an Attendite ( to begin withall ) : Ours , bloody ; His , un-polluted : Ours , crooked ; His , Straight : Ours , leade to hell ; His , to heaven . Have not we straied , then ? we had neede to turne , and take an other Path ; and that , quickly : we may well say , Semitas nostras , à viâ tuâ . Well : here is the Booke : and here are the Wayes , before you : and hee will shew you : here is Semita Mandatorum ; in the 119. Psalme , verse 35. here is Semita Pacifica ; Prov. 3. 17. here is Semita Aequitatis . Pro. 4. 11. here is Semita Iustitiae . Psal. 23. 3. here is Semita Indicij . Prov. 17. 23. and many others : These are , ( every one of them ) Gods wayes : but these are ( some-what ) too many , and too farre-off . Wee must seeke the Way , where all these meete ; and that will bring us into the Path. These , are many ; but , I will Shew 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 darke , and can distinguish no wayes , whether they bee good or bad . But there , we shall meete with a Lanterne , and a Light in it . [ Thy Commandement is a Lanterne , and thy Law a light ] : Carry this with thee , ( as a good man should ; Lex Dei in corde ejus ) ; and it will bring thee into the way . And see , how carefull our Guide is : For , lest the wind should blow-out this Light , he hath put it into a Lanterne , to preserve it . For , the feare , ( or Sanction ) of the Commandements preserves the Memory of the Law in our hearts , as a Lanterne doth a Light , burning within it . The Law is the Light ; and the Commandement , the Lanterne . So that neither flattering Zephyrus , nor blustering Boreas shall bee able to blow it out ; so long as the feare of the Sanction keepes it in . This is Lucerna pedibus ; and will not only shew thee where , thou shalt tread ; but , what pace thou shalt keepe . When thou hast this Light , take Ieremies Counsell ; Inquire for Semita antiqua , before thou goest any further : Stand ( saith he ) in the waies , and behold ; and aske for the old way ; which is the good way , and walke therein , and yee shall finde rest for your Soules . This will bring you somewhither , where you may rest awhile . And , whither is that ? Trace this Path , and you shall finde this old way , to runne quite thorow 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 affirmes . For the Law ( which is the old way ) , is but the Pedagogue to the Gospel . This ( then ) is a more excellent way , then the Law ; the Ceremonies whereof , ( in respect of this ) , were called beggerly Rudiments . When wee come there , wee shall find the way pleasant , and very light ; So that , wee shall plainely see before us , that very Path ; that onely 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 wee seeke for ? All the Wayes of God , are Truth ( saith David ) : He doth not say they are Verae ; Or veritates ; but , Veritas : all , one Truth . So , all the waies 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 Saint Iohn saies , he had no greater joy , then to heare , that his Sonnes walked in Truth . No greater Ioy. For , it brings them certenly to a Ioy , than which there is none greater . Via Veritatis , is the Gospel of Truth ; but Semita Vitae , is the Truth it selfe . Of these , Esay prophesied : Et erit ibi Semita et Via , &c. There shall be a Path , and a Way ; and the Way shall be called holy , the proper Epithete 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 . 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 ( unhappie man ! ) asked after ; but never stayed to be resolved of . Hee himselfe is the Word ; the Word , is the Truth ; and , the Truth , is the Path of Life , trodden by all the Patriarchs , 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 Iesus Christ the Righteous , who hath beaten the way for us ; gone himselfe before us : and left us the prints of his Foote-steps for us to follow . Where , he himselfe 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. NOW , whither shall wee follow him ? whither will this Way ( this Path ) leade us ? Hee is the Path of life ; therefore , thither : [ Thou wilt shew mee the path of life ] . But , what is this life ? why , Hee is our life : Our life is hid in him ( saith Saint Paul ) . And , though this were enough , to make us seeke him , if it were but even to live ; yet ( heere ) is described , by David , such a life that hee 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 entred into the heart of man , to conceive : much lesse , can the Tongue , of man declare it . But indeed , could hee ( or any ) with the Tongues of men , or Angels ( as Saint Paul speakes , ) describe it unto us , ( just , as it is ) ; yet , it were to no purpose . For , our poore 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 Ready Writer , and his heart were inditing of a good Matter ) yet Hee comes farre short of it . For , how could he describe that , which hee could not conceive ? Notwithstanding ; so farre , as may be apprehended by the capacity of Man , is delivered ( heere ) in these words : [ In thy presence is fulnesse 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 happinesse . Let us search after the desires of Nature , and wee shall soone see the truth hereof . All Philosophy teacheth us that Man , desires a Summum . There is some end , which every man tends to ; beyond which , he cannot thinke , or hope . And , this end , in whatsoever they place it ( and they place it not in death , ( I trow ) ; for , that , mans nature abhorres ; but , in life ) ; they would ( all ) have to be good . This Summum , would be bonum . Nay , he ( that goes , in life , the most wicked way of all ) thinkes that to be best , while he followes it . So naturally doe men affect goodnesse , that they doe no evill , but that ( for the time ) in their corrupt Iudgement , they thinke it good , in some respect . But , whatsoever the passages of their lives be , they still desire that their Actions , and Selves , may alwayes ( in Summâ ) come to good . Now this Summum bonum , ( which men doe naturally desire ) would have one quality , more . It would bee Iucundum ; as well , as bonum . For , wee take little pleasure in goodnesse , unlesse goodnesse bee pleasant . And ( indeed ) no man will seeke long after any thing , which hee thinkes ( in the end ) will afford him no Contentment . Wee seeke after many things , very laboriously , and are naturally so given to doe , onely because they are pleasant : But , if they be such things , as we are perswaded 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 bee , ( or be thought to be ) good too ) ; yet , all mens Pleasures are not alike , or of one kinde . Some , ( whom Philosophy hath a little more sublimed ) desire the delights of the Soule . That , which instructs the minde in the privacies of mysterious or hidden knowledges , and gives delight to mans inward Spirit , best pleaseth them . Others againe , ( that sticke close to the Earth ) desire more to please 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 wants of felicity , cannot be happy . And ( to say truth ) where fulnesse of Content is absent , there can bee but small happinesse or pleasure : Therefore ( to give full Content ) the pleasure ( it selfe ) must bee full too . And yet , when Pleasure ( both of Body and Soule ) is at full ; if it should come to Satietie , all were undone againe . For , in Satietie , is a kinde of loathing : and , in such a wambling , there can be but small Content : and ( so ) no Pleasure . Therefore , in Pleasures , both Body and Soule desire , with fulnesse of Pleasure , to have a fulnesse of variety . * 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 mooves not ; Dead . This variety keepes Pleasure , from Satiety ; which kils it . Yet , all this serves not the turne , neither . For , since Man , is Locall ; he desires to enjoy his Pleasures , in a pleasant Place . And , not onely so ; But , ( in that he is a Creature sociable ) he desires Company and Societie , to Communicate his Ioyes unto . For , Scire tuum nihil est , &c. God himselfe saies : 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 life ; let it be a good life : Let it be pleasant ; pleasant , for Soule ; pleasant , for body : Let the Pleasure be full , to give Content ; Let it be Various , to avoid Satietie ; Let it be , in a pleasant Place ; Let it be , with good Company : will all this serve the turne ? yes ; if there were but one thing more added : viz. that it would but last . That 's the mischiefe 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 , unlesse it be without end . The Aime of mortall Man , is Immortalitie : give , but that , and ther '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 seeke for a Summum bonum , else-where : if not ; here we must rest : and , by all meanes , seeke to obtaine this . For , there is but one End ; and ; if not this ; None . First , here is an End. The word ( Path ) shewes it ; for , all Pathes lead to some End. Secondly , this End , is life . The word is plaine , [ the Path of life ] . Thirdly , This life , is good . The particulars will shew it . For ( fourthly ) It is pleasant : ( fifthly ) pleasant , for Soule . ( Ioy , proper to Soule . ) Sixthly , pleasant for the body . ( * Pleasure , proper to the body . ) Seventhly , It is full . [ fulnesse of Ioy ] . Eighthly ; fulnesse , without Satietie ( for it is Various ) . Pleasures , divers ; in the Plural . ( Ninthly ) , In a pleasant Place [ at thy right hand ] . ( Tenthly ) With the best Companie [ in thy Presence ] . ( Eleventhly , and lastly , ) It will last for evermore . [ In thy presence is fulnesse of Ioy : and at thy right hand , there are pleasures for evermore ] . There , is Immortalitie . 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 seene ( ô my Soule ) the Summe and effect of Davids 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 owne ; and Collect , ( to thy Comfort ) all thou hast thought on . Consider thy Guide : that he is Iehovah : God ; holy : ( secondly ; ) 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 thy selfe ; how he findes thee . 1. a Stranger : 2. a Traveller : 3. that would goe home : 4. having forgot the way : 5. yet still going : 6. thorow a Tumultuous Road : 7. Into dangerous Pathes : 8. Into Darkenesse . 9. yet , still , out of the way : 10. Consider thou art Out , and desire thou him : 11. and be confident , and he will shew thee : 12. Thee , in particular : 13. In thy private Meditations : 14. That thou shalt know , by thy humilitie , his wayes 1. That they be opposite , to thine . 2. He will shew them in generall . 3. Where to begin . 4. Will send a Light. 5. Will preserve thee it in , and it shall light thee . 6. thorow the old way ; the Law : 7. Into the New ; the Gospel : 8. So to the Onely 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 . 3. This Description comes too short . 4. yet , here is All that Mans heart can desire . Which Life . 1. is an end : 2. This End , is life : 3. It is good : 4. Pleasant : 5. pleasant for Soule : 6. pleasant for Body . 7. It is full . 8. with varietie without Satietie . 9. In a most pleasant Place . 10. With the best Company : 11. and lastly , Never ending . Thou wilt shew me the Path of life : In thy presence is fulnesse of Ioy : and , at thy right hand , are pleasures for evermore . This , is the effect of Davids hope , in the Messias to come : And , Let it be all thy hope ( ô my Soule ) who art a Stranger and a Pilgrim , to come to life eternall , through the Messias , who is come : ( Iesus Christ the onely Path of Life ) : And lie not faintly ( like the Sicke-man , at Bethesda ) , crying , hominem non habeo . For , ecce homo ! He that is the Waie , stands at the Doore , and knocks . The Way of Truth is neere thee : up , and walke . Veritas , de terrâ , orta est : there , it rises : Et veritas tua usque ad Nubes : thither , it reaches . Follow thou , him . Follow him , in Faith ; as he went before thee , in meekenesse ; in Obedience ; in Charitie . Let thy Faith walke by the functions of thy Body , ( in this way ) ; with all Charitie to the Saints on earth . To doe good , and to distribute , forget not ; for with such Sacrifices God is well pleased . Who would not ( then ) make him friends of this unrighteous Mammen , by liberall giving that to the Saints , which would but clog , and wearie him downe in the way , if he should Carry it ? Thou didst lately meditate on Love and Vnitie among the Apostles and Disciples . What , greater signe that thou art one , then thy Communicating thy Goods , to the Saints ? Then ( ô my Soule ) cast thy Bread upon the waters , ( the Poore ) , and thy Care , on him , ( thy God ) ; for , Hee careth for thee : So , shalt thou travell , more lightly and freely , unto him ; Who ( to make thy Iourney short ) since thou canst but desire a Way , a Guide , and an End , hath contracted all this Text , in himselfe ; saying : Ego sum Via , Veritas , et Vita : I am the Waie , to walke 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 Soule behind ; Haec est via , ambulate in eâ . This is the Path , that reaches from Earth , ( where he tooke thy Nature ) to Heaven ; where ( having carried it thither , as a pledge of thy assurance ) he Sitts at the right hand of the Father . And , the enjoying of him , is fulnesse of joy . Sedétque à dextris , hee is at the right hand , for evermore . Thus , all ends in Him. He is all in all ; and hath ( thus ) drawne all thy desires into himselfe 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 Vnitie , and Trinitie ) bee all Love rendred , honor , and glory , for evermore . Amen . FINIS . THE AVTHORS OVVNE FVNERALL , MADE VPON HIMSELFE . By VVILLIAM AUSTIN , of Lincolnes-Inne , Esquire . PERIIT ET INVENTA EST printer's or publisher's device LONDON , Printed for I. L. and Ralph Mab. 1635. THE AVTHORS OVVNE FVNERALL , MADE VPON HIMSELF . Esaiah 38. verse 12. My Habitation is departed , and is remooved 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 Mee . Let the words of my mouth , and the Meditations of my heart , be alwayes acceptable in thy sight , ô Lord , my Strength , and my Redeemer . THIS is part of the Royall Ode of a King. That is ; his Prayer and Praise . Not ( extemporally ) sung to the Harpe , or ( sleightly ) taken from his Mouth : but exactly written with his owne-hand , called ( in the ninth verse ) The writing of Hezekiah King of Iudah . But , though it come from a King , ( yea , under his owne-band ) ; yet , there is Nil Regale , in it . It goes not in a loftie stile ; 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 - Crowne at the feet of Gods Throne : He had put-off the person of a King , and had humbled himselfe , as a miserable - peece of Mankinde : When sicknesse . ( that is as painefull to the King , as to the Begger ) 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 forme of Wee will , and command , like them ( of whom , it is said : yee are Gods ) : but , in the forme 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 distresse . Yea , certainely , in much-distresse . For , in this part of his Petition , he complaines , that he suffers diminution in two-things 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 . First , for his Goods : he saith , his Habitation , ( or , Generation ( as St. Ierome ) ; or , his Age ( as the last Translation hath it ) whatsoever he hath gotten , ( or begotten ) in all his Age , or Life ; is departed , is remooved 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 , to a Shepheards-Tent : and his Life , to a Weavers-Web . Which is apt ; not onely for the manner of their loosing : but also , for the manner of their Being : ( as wee 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 hee sayes : ( First , ) they are departed . And ( partly ) hee seemes to accuse Others , that have taken them away . Therefore ( last ) he sayes , they are remooved from him . But , for his second and greatest-losse ( his Life ) ( that we , may see our miserable Condition : who are still complayning ( though little to our owne credit ) . For that , hee onely accuseth himselfe , saying : I have cut off my Life . Perceiving well , that Goods ( if they bee not taken away ) will away , of themselves : and Life ( if it be not Cut-off ) Man will shorten it , himselfe . That Man should not plant his hope , heere ; Hee gives this answer ( peremptory ) to his owne Petition ( as from the decree of God ) Hee 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 , hee had fifteene yeares added to his dayes ] : yet , in time , those yeares and dayes ended . And , as they ; so , Hee ( 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 my selfe . Whom he will also ( how soone , hee onely knowes ) cut off , from the height . For , from day to night , he is making an end of me . I feele , I am diminishing . For , every day ( or night ) brings newes of some such losse without ; that cuts off something , from within mee . I finde my Habitation , my Generation , my Age , depart , like a Shepheards-Tent : which makes mee ( like a Weaver ) to cut off mine owne Life . Such was the complaint , of Hezekiah the King ! And , though Kings bee no examples for Private men ( as they bee Kings ) ; yet , ( as they are Men ) they may bee : especially , as they are Mortall men , and must dye , like others . I will therefore complaine , in his-words , by his-Example ; since I finde my selfe , in his-Case . For I hold it no presumption , to say : I am as fraile , and mortall , as the greatest-King alive . First then ; I complaine , that my Habitation , is departed , and is remooved 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 men . All-worldly things therefore , that may bee had ; awelt in ; dwelt upon ; or enjoyed in this life , are habitatio nostra , and are well compared to a Shepheards-Tent , for their Matter ; their Apperance ; their Vse ; and their End. First : for the Matter . A Shepheards Tent , when it is at the best is 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 , wee have ; they are Earth-borne . Be it Gold or Silver ; Lands , or Houses ; Food , or Rayment ; ( how fairely , or largely soever , they spread heere ) they are all , but from the Earth . There , they were bred ; thence they are raised : and , canclaime no better Pedegree , then 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 Turfes raised up ( like a Hovell ) propt with two stickes , and covered with Grasse , or a little Straw . Such things , are the second part of our Riches . ( Such as wee say , wee may well call our habitation : because our Soules ( oft ) dwell in them ) . Our Friends : they are but two-legged-walking-Hovels : of no better Mettle , then Earth ( how faire soever , they be thatched , and coloured by Art , or Nature ) . And , should we take in ( Saint Ieroms word ) Generatio mea ; such , as I have begotten : ( or , in the largest sense ) my Wife , Children , and Kindred , ( whether by Affinitie , or Consanguinitie ) my whole Generation in my whole Age ; yet they , are nothing better , for their Matter . Or , restraine the word to the very particular ( Habitatio mea ) my owne Body ( the habitation of my Soule ) 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 Ground ; so , it ever seemes biggest towards the Ground . It is alwaies 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 havings ) which I have comprised in two-words , ( Riches , and Friends ) . For , looke upon them with a worldlie eye , ( as they stand on the Earth ) how - fairely doe Riches seeme to spread ? how - largely do our Lands and Houses show ? what a prospect , is a well-furnish'd-Table ? how - bravely doe our Garments glitter ? And , for our Friends ; what a great Compasse , doe they seeme to make about us ? how - faire , they looke ! how - sweete , they sing ! how - pleasantly , they talke ! But , looke on all these , with a spirituall eie ; and , the higher you raise it in Contemplation ; the lesse , these worldly-things appeare upward . They diminish toward Heaven , and have no Chambers in the Top ; ( no places , where the Soule may repose , when she hath a mind to lye aloft ) . Scarce one Friend ( of a thousand ) , hath a Resting-place , for the Soule , 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 Vse ( thirdly ) they resemble it . For , a Shepheards-Tent is a thing but lent him , by his Master : It is no Dwelling for him ; but is set-up at neede to keepe off a showre , or make a Shade against the Sunne ; and , at night , he hath no use of it , ( when the Sheepe are at home , in the Folde ) . So , We , that are heere set to keepe those unruly-Sheepe , ( the Passions and Affections of our Erring - Soules ) have these Things lent us , by our heavenly Master : sometimes , with our Riches ( by defence ) to keepe-off a Showre when the World would pelt us with Povertie , Necessitie , or Oppression and sometime , to make a Shade , with our Friends ( by Advice ) , when any Passion assailes to burne and distemper us , by the heate of Lust , Rage , or the like close fires . But , we can claime no title of Perpetuitie , in any of these . For , at night ; when our Sheepe are folded , and the Shepheard at home , in his owne - Bed , ( the Grave ) ; there is no-more - use of these , to us . They are then , ( like a Shepheards-Tent ) emptie , ( by our avoydance ) ; or , serve to shelter some others , by our Masters appointment , who ( first ) lent them . Lastly , they are like also , in the End , they come to . If we leave not them , they will leave us . Either they will goe-themselves ; [ My habitation is departed ] . Or , they shall be taken-away ; [ 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 - repayred , or it will - downe , of it selfe : the Raine will rot it ; the Sunne will moulder it ; the Winde will teare it , though no-body touch it ; and then , it must bee patch'd , and mended , or else it is gone . Indeede , it cannot be expected , that a Shepheards-Tent should last any better . For as it is not made for a Dwelling ; so , it will compell us to depart ; or , it will fall on our heads ; and so , depart from us . Now such also , is our Habitation , ( the Things here , whereby wee take our selves to bee inriched ) . For , as they are of the like-Matter , Appearance , and Vse : So , they are as transitorie , as a Shepheards-Tent . For , Riches must bee added-to ; or , they decay : ( He that , increases-not ; wastes ) . Lands and Houses must bee ordered and mended ; or else , they come to nothing . Foode and Rayment , must bee daily gott , and patch'd ; or else we shall soone want them . All-these weare-out , and depart , of themselves . But , if the Raine of Riott fall on them ; or , the heate of Lust ; or , the Winde of a Princes displeasure , they rott , moulder , and teare-away , much sooner . Such things also , are our Friends and Generation ( for the most-part ) . For some , if you raine alittle too-much upon them , they are glutted with you : Others , if you presse them but a little-too-hotly to any thing , they crumble away : and Others , are torne-off , with a little - Winde : a rash word , blowes them quite-over : And then , they must be patch'd and mended , with often - Curtesies and Provisions ; or else they moulder to nothing . You must repaire them with Visites , Presents , and Complements . For , if you neglect them : ( like a Shepherds-Tent , that falls to the ground , for want of pinning , Cording , and sowing ) they depart of themselves , though no body touch them . But , if our Habitation and Generation ( both ) would stand out our Age ; would last longer , and were not subject to depart-thus , of themselves : yet , wee have as little hold of them . For , [ they are removed ( he saies ) from me ] . They are such things , that if they would last , wee cannot keepe them . For , others have power to Remove them , ( by Craft , or Violence ) . A cunning , or a violent Theife , can remove my Money . A cunning , or a violent Law-quirk , can remove my Inheritance . A purposed , or casuall violent - Fire , can remove my House , with my Foode and Rayment , 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 ( alwayes ) a naturall death doth remove them . They are all takendowne , at the night of death ; and then , Pins , Cords , props , and Cloth ( being all wrapt 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 stands with me , in this point of damage , in my Habitation and Generation : I finde , 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 possesse ) : though ( I thanke my heavenly - Protector ) I cannot say , ( wholly of them All ) they are removed from mee ; yet , I may say , they are departed . I meane , I have not suffered Violence , in All of them ; though I have tasted , it in some . I have felt the injurie both of Fire and Water , on mine Inheritance : I have lost my Goods ( in part ) and have knowne the force of Summum Ius , on my personall-Estate ; but the Particulars are , by Divine goodnesse , so repaired , that I cannot say , they are utterly-remooved from mee . For , I have them , or their-like , still . Yet , I may well say , they are departed from mee : ( that is ) like - Things of that transitory-nature , they begin to weare-away themselves , and become lesse use-full to mee , then formerly . And , when Things cease to be usefull ; they had , ( as good , ) cease to bee . I have not that taste in them , nor that affection to them : they grow worne , and old : and I , a weary of them . They diminish ( like a Shepheards-Tent ) as I looke upward : and begin to appeare in their owne-natures , as things of nothing , in comparison of those supernall . As I grow older , they seeme unpleasanter ; and , I now perceive , that Riches , Paintings ; Carvings ; Iewels ; Songs , Playes ; Beautie ; Buildings ; varietie of Food and Raiment , &c. had their value to mee , meerely from mine owne-estimation . ( Which ( now ) I begin to take off , and looke more intently on them ) they begin to vanish ; weare away ; and depart like Camels and Castles in the Clouds . Which are not there ( indeed ) but in imagination-only : and , as wee cease to thinke it so ; it ceases to bee so . Thus , fares it with mee . The pleasure , I tooke in-them ; the estimation , I had of-them , being taken-off ; they wither , grow uselesse , and are super-annicated , like an old-Tent . So , they seeme to mee , 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 fondly entertaine them , as I did , at first . So my habitation , or my Age ( as in the last Translation ) is departed . The Age ( wherein I tooke delight , to dwell with them ) being gone ; they also , depart from Me , and my Vse , like a Shepheards-Tent , that expects a new Guest . Now , for my Generation ; ( my Friends and Kindred ) They , are not departed ; but , Remooved from mee . For , though ( I thanke my God ) I cannot say , ( as of my Habitation ) that they are departed of themselves ; growne old ; or worne , ( 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 ( soone blowne from their forme ; and often ( of themselves ) altering , till they come to nothing , and are cleane departed ) : yet , I must ( sighing ) say : They are Remooved from mee ; they are taken away ; I , cannot keepe them ; nor , can they , stay with me , though they would . For , if the necessity of their owne 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 remooved by death . They are ( then ) wrapt up , and Remooved , like a Shepheards-Tent . And surely , as I take view of my Generation and Friends about mee ; I see ( on one side ) some few Tents standing ; but ( on the otherside ) all downe and smooth : the Earth , is leveld ; and they , remooved . Some , by Age ; some , by Sicknesse ; some , by Casualty ; all , gone ; and all , by death . The Companion of my Solitarinesse , is gone in one Friend : the Councellor of my Affaires , in another ; the Delight of mine Eyes , in another ; the pleasure of mine Eares , in another : the fellow of my Bed , the Company of my Table : the Play-fellowes of my house : the Ioy of my heart , and Comforts of my Life , ( in all these particulars ) are either cleane-gone , or much impayred . Now , when I consider the diminution I suffer , in this kind daily , ( me thinkes ) I stand ( as Aaron once did , in the Campe ) betwixt the living and the dead ; and , while I reflect on my selfe ; I find I soparticipate of Both , that I am indeed but halfe-alive , an halfe-dead . For ( like a blasted-Tree ) halfe my Body ( the more-loved-part ) is dead , and hath already taken seizin of the Grave for mee ; and halfe my Branches , ( the youngest , and tenderest ) are withered , cut-off , and buried with her . The Companions also , and fellowes 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 doe , in Factions ) : I must repaire , 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 remaine ; perhaps , for the sakes of some few , whose time is not yet come , to be Removed from me . In the meane time , I am dying ; and , as I goe on to my Grave , I goe on with my Complaint . I have cut off ( like a Weaver ) my life ] . And first : that it is , like a Web. For that , is intimated , by Cutting-off , like a Weaver . Secondly , that it is Cut off . Thirdly , that I ( my selfe ) 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 seene . For , it is fastned to , and wrapt-up about the Axell . The unwrought part is not seene , neither . For it is fastned-to , and not yet unfolded from the Tree . Onely the part , that is in-hand , lyes open to the view . Where ye may perceive , how much hardnesse it suffers , ere any thing come of it . Sometimes , it flyes aloft , and is lifted up ; sometimes , it fals againe , and is trodden downe : sometimes , upon the Tenters , side-wayes ; and sometimes , on the Racke , end-wayes : while ( at every change ) the Shittle flyes thorow and thorow it ; and ( ever and anone ) the Lath thumps and smites it . So that , being never at quiet , it might well say ( if it could ) Dum Texis , vexas . Iust , such a thing , is our - Life . That part thereof that is done and finished ; is fastned , and wrapt-up in heaven , upon the Roll of Records against the Pay-day ; and , is ( now ) past-our-sight . The part that is to come , is , wee know not what ; It is not yet - unfolded ; wee cannot see it , till it come before us , ( though it be fastned here , on Earth ) : Only the present-part ( that is under our hands , in working ) , is visible , and tractable . And , it is lamentable to thinke , what worke we make of it . Sometimes , up it rises , ( with Riches and Prosperitie ) : then , downe againe , ( with Povertie , and adversitie ) : sometime , up we have it ( with Ambition ) : then , downe it is trodden ( with Treacherie ) : sometimes , on the Tenters of Pride ; and sometime , on the Racke of Miserie . Now , above the Cloth , in health . Straight , under the Sheete , in Sicknesse . Now , as high , as Fortunes-fore-top : and straight , as low , as her Chariot-wheele . And , all this while , the Shuttle flies thorow , and leaves a Thred , at every stroke , behind it . The Cogitations of the heart flie swiftly thorow the intrinsicall middle of our life , and leave behind , in our Memorie , such impressions of our Lusts , Passions , Wrongs and Suffrings , that wee make worke-enough in our Minds , to cover us all over with Miserie . Especially , while the Members of the Bodie suffer many a shrewd knocke from the heavie Lath of Sicknesse , and Mischances , that we are ready ( oft ) to flye in-peeces with it . And , what comes of all this Worke ? what is it good for ? alas ! it proves ( for the most part ) as unprofitable , as the Spiders-web . For sometime , wee weave such immateriall Cob-web-Lawne ; that it will not so much as Cloath the Needie , or keepe warme the Naked , or hide the least Imperfection in our Brethren ; or , in our owne-selves . And sometimes againe , it is such stiffe unsureable - grosse Motley ; that it only serves to Cloath our selves all-over , 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 Loome , why then I Complaine Secondly ; That it is Cut off . For , no sooner can there appeare one fine Silken-thred or shining Inspiration of the Spirit ( that should lead us out of the Labyrinth ; mend the whole Worke ; and make all holdtogether ) ; but , it is Cut , ere it can fasten . We Cut off such Threds , and cast them by , as unsuteable to the worke wee have in hand . Now , when wee thus let slip these heavenly Thred-Lines , that should bee the Selvedge , to bound in all our Worke ; wee fall to tangling , tying , and knitting . And , when we have crauled , and ravel'd our Soules into Knots ; at last , with spight and anguish wee fall ( like a Weaver ) to Cutting . And then , every rash-word ; every unadvised-passion ; every vexation , Cuts-off a Thred of the Soules-life ; by Murmur and distraction . And ( after ) while we thinke to ease it , mend it , or forget it ( with fellowship , and Ioviality ) ; wee Cut off , every day perhaps , a Thred , from the Bodies-life , by Intemperance , and Negligence . And so , wee come to an end , before the End ; that is , before the web , be woven to the Thrum , and have his naturall - length and finishing . Now , ( lastly ) ; If my Web be ( thus ) cut-off ; whom can I blame , but my selfe ? 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 doe it ; by distempering the Soule , or the Body . It was Adam and Eve , that ( first ) fell on Cutting ; and the Sheeres have past , from Father to Sonne , ever since . It is easie to bee seene what Worke wee daily make ; and , how-fast , Ends fall to the ground . So that , we may well complaine , with the King here ( in the 10th . verse ) Wee are deprived of the residue of our yeares . But , wee can thanke no body for it , so much as our selves . And , therefore certainely , when Man feeles this Miserie ( that hee is daily Cutting-off his owne-Life , with his ownehands ) it is good to Complaine ( though against - himselfe ) with Hezekiah ( in the 14. verse ) Domine , vim patior , Responde●…pro me . For so , our Sorrow shall appeare , for our ill-Worke . And , being weary of this mangled - Web , submit our selves to our Maker ; that his ancient dome 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 ill-Worke , altogether . Which certainely Hee will doe ( 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 , ( saies the old Translation ) : from the Beginning ( saies Saint Ierom ) : from the Thrums ( saith Tremelius ) . All , is one . For , hee followes-still the Metaphor . As if hee should say , I have a Web to weave : 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 Worke is made ; hee resolves , It shall goe no farther : but , will take it out of the Loome , and he will Cut me off from the Thrums , ( the Threds that yet remaine to be woven ) which you may call , the Beginning . Because , thence the Warpe proceeds . Or the height ; because there , the Web should have bin finished , and have had his height and perfection . And this , he will ( not - rashly , and hastily ) doe ; but , with lingring Sicknesse , ( as the last-Translation hath it ) . Which doth well prepare the Conclusion , which followes . From day to night , thou wilt make an end of me . Though God doe teare some out of the Loome violently , and suddenly ; yet , ( for the most part ) hee more - generally deales better with Man-kinde . And the most of us ( with Lingring Sicknesse ) 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 wee may see , and feele our selves going ; and so , prepare for our departure . The death of every familiar Friend , is a Cut ; the passage of every evill day , is a Cut ; and the comming of every sad night , is an other . I must thankefully acknowledge , that Hee tooke mee not away in the last Plague ; Hee cut me not off ( then ) from the height of my sinnes , when Hee tore so many out of the Loome , at once , on the sodaine . But since , ( most favourably ) Hee hath given mee warning of my finall Cutting-off ; by taking me peece-meale , in sunder . For , not onely 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 ) turnes colour ; growes gray , and withers . A manifest signe of Age , on my head . And now , ( every day ) even the Foundation it selfe , with lingring - Sicknesse , threatens Ruine . The ground-Pins of this Cottage begin to faile , and ( by the Gout ) are unable to support my falling-Hovell . Which may put me well in mind , to looke daily for the Night of my Dissolution . Besides ; as I looke on these words of the Text [ From day , to night , &c ] . I call to minde ; 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 Worlds 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 : heere , 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 hee brake all my Bones , like a Lyon. A man shall bee sure to be Crushed , if hee reckon beyond his Time. Therefore , Teach mee ( O Lord ) so to number my dayes , that I may apply my heart to wisedome ; and thereby , be prepared to leave both my Tent , my Habitation , and Generation , ere they leave mee . And willingly , to give over my ill worke , when thou pleasest to Cut mee 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 meane time , forgive me the Waste , I have committed in my Habitation . Which , I have not kept in such good repaire , as it might ever bee fit to entertaine thee , or doe thee service ; who art the Landlord , and didst lend it mee . My Shepheards-Tent ( my Earthly Tabernacle ) I have not kept so cleane , as I ought ; ( considering thou dost daily visite Mee ) . Forgive mee also , the illworke , I have wrought in this Habitation ; the unprofitable - Web of my Life ; which ( in the Weaving ) I have so strained , stayned , Cut , knit , and crawled ; that if thou shouldest bee extreame to marke what is done amisse ( O Lord ) who might abide it ? Cast all behind thy backe , and see it not : that , when thou commest , for my non-solvency , to Enter-on my Habitation , thou Enter not into Iudgement also : and , when , thou Cuttest mee off from the height , I bee 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 Annointed , while I get me under the Shadow of his Wings . Hee was content to dwell among * our Tents , and hath a Tabernacle like Ours , which ( now ) hath put on Immortality . Make mee partaker of that Body ; a Stone in that Building ; and I am Housed , for ever . Hee hath a Garment Woven thorowout : there is no Seame nor Spot in the Web of that-Righteousnesse , which hee hath wrought . Let my Lord spread the wing of his Garment over his Servant , ( for he is the * Kinsman ) ; and I shall be Cloathed for ever . Grant mee this - House , and this - Cloathing , and then let my Habitation depart , and my life bee cut off , when thou pleasest . I aske this-Mercy of thee , for thy Mercies-sake it selfe . And now I have begun to speake unto my Lord , I will not let thee goe , except thou blesse mee : 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 faile , and my Tongue cleaveth to the Roofe of my Mouth , Thou thy selfe shalt bee pleased to adde unto my last-Prayer , that Blessed-word , Amen . So-be-it . FINIS . THE AVTHORS EPICEDIVM , MADE BY HIMSELF , VPON HIMSELFE . Iob 17. vers . 1. and 13. Sepulchrum , mihi solum super-est . 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 doe ; 't will poyson all-her - Blisse . Could Shee but meditate on such a Thing , Shee would have little-lust , to Laugh , or Sing : It is a Death to her , to thinke on Death , How Shee shall rot , and lose her loved-Breath . Yet , that great - Iew ( that wisely could descrie What things were not , and what were Vanitie ; What pleas'd the Soule ; and what the Flesh did paine ) Did never thinke the thought of this , was vaine . Then let my Soule ( though Flesh , and Blood repine ) Ponder on that , shall make them both divine . But why ( O foolish - flesh ) shak'st thou at this ? Shrink'st thou from That , which thy best - Physicke is ? Thou art Earth-borne ; From thence , thou did'st descend , And here ( growne sicke by Sin ) thou canst not mend ; Till , toward thy Native-Countrey , thou repaire , And draw ( by Meditation ) that - cold-Aire . Change but this Aire , and thinke upon thine End : Thy Sinne will lessen , and thy Soule will mend . For , as at Sea , ( When Clouds-put-out the Stars ; ( Wars ; When Winds from Heaven ; and Waves , from Earth , make And mad-brain'd - Saylors , all the Decks ' ore-whelme ) The Pilot ( sadly sitting at the Helme ) Better - directs the Ship , Where It should goe , Then all their wild-Endeavours can : Ev'n so , ( tend ) ( When through the Worlds darke Stormes , 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 Horse-leeches ) strow'd 'ore with dust , fall-off . If then , to thinke on Death , be good ; Oh why Should any thinke , It is not good to die ? That ( of all things , that Mortals feare and shun ) Doth hurt , or grieve Vs least , when it is done . This , is the Port ; This , is Sinnes perfect - Cure : Till our Grave cover us , We ne're are sure . This-only last - remaines . Thither , let 's hast , Since Flesh and Blood still-longs to know , what 's last . It ever hath belong'd 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 Booke ; a Picture , and a Song . As for my Wealth , ( in which some take delight ) I got it not ; Nor , doe I of It write . But , of those-Things , Indeavour brought me to , I some-what know , and some-what can I doe . And these I love ; and they doe love to be With such , as love , and seeke their Company . But , will they stay with Me ? Oh no. alas , They were belov'd long-time , before I was : And when their Lovers dy'de , they thriv'd , and spread . Nor will they goe with Me , when I am dead . Some learned - Friend ( perhaps ) may , on my Herse Scatter some Lines ; and strew the Cloth with Verse . Painting ( perchance ) may gild some Flag , or Banner , And sticke it on my Coffin , for mine Honor. Musicke may sing my Dirge : and tell all Eares ) I lov'd that Art , which now their Senses heares . But , when 't is done , and I no more can have , Nothing will tarry with me , but my Grave . And 't is most - Iust : 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 Beautie goe ? Will Strength , in Death appeare ? Will Honour , or proud - Riches tarry there ? They All say , No. For , let grim-Death draw neare , Beautie lookes pale , and Strength doth faint for feare . There 's little Wealth , or pride in naked - Bones ; And Honour sits on Cushions ; not Cold-Stones : Nay ; aske our Friends , ( that when We are in health would die for love of us ( or , for our - Wealth ) Marke what they set their hands to ; view it well ; [ Your Friend , till death : ] But once - dead ; Fare-you-well . Nought then will tarry , but the Grave . For Note , How of a Man new dead , Men talke by-Rote . This , was his Wife ( saies one : ) That , was his Land : This , was his Friend : That , was his Building ; and This , was his Wealth ; That , was his chiefest Blisse ; And Thus they talke a-while , of what was his . But , walke the Church-yard ; and thou there shalt have Report ( till Doomes-day ) say ; This , is his Grave . If Kings and Queenes ( then ) can no more procure ; Nought , but my Grave , will tarry with me ( sure ) : Why should I therefore strive , to get such-Things ? Since what the World containes , no Suretie brings ? Like Men , that claspe at Spirits , catch but Aire : So , while we here looke after Things seeme-faire , And gripe at all the world , to serve our lust , It through our fingers slips , and leaves but dust . Yet still , the neerer Death we grow in yeares , This scraping-humour in us , more appeares , And drownes not , till We sinke . So must it be : For dying-Men will graspe at All they see , While they can see : When Sense failes , fare-well All ; The world 's too-heavy then ; they let it fall . Though we are Borne , Clutch-fisted : When we die We spread our Palmes , and let the World slip by . And then , ( when nothing else , will with us stay ) We must our-selves remaine with Earth and Clay . Since all I want here , God gives ; and I have ; What can I more-expect now ; but my Grave ? O cease my Flesh , for ought else to contest , Sepulchrum Mihisolum super-est . FINIS . VERSE 13. Sepulchrum Domus mea est . HEre we must rest : and where-else should we rest ? Is not a Mans owne-House ( to sleepe-in ) best ? If this , be all our House ; they are t oo-blame That brag of the great-Houses , whence they And ever-more their Speech , thus enter-lace , ( came , I , and my Fathers House . Alas , alas , What is my - Fathers-House ? and what am I ? My Fathers House , is Earth , where I must lye : And I ; a Worme ; no Man : that fit no Roome , Till ( like a Worme ) I crawle into my Tombe : This , is my dwelling : This , is my truest - Home . A House of Clay , best fits a Guest of Lome ! Nay , 't is my House . For , I perceive , I have In all my life , ne're dwelt out of a Grave . The Wombe was ( first ) my Grave : Whence since I rose , My Body ( Grave-like ) doth my Soule enclose . That Body ( like a Corps , with Sheets ore-spred , ) Dying each-Night , lyes Buried in my Bed : O're 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 , Showes like a little - Chappell : Where I lye . While at my Window , pretty Birds doe ring My knell ; and , with their Notes , my Obiits sing . Thus , when the Daies vain-Toile , my Soule hath wearied , I , in my Body , Bed , and House , lye buried . Then have I little cause to feare my Tombe , When this ( wherein I live ) my Grave 's become . Nay ; We not only doe our-selves en-tombe , But make ( for Others ) Graves in our own - Wombe : Creatures of Sea , and Land , we in-us bury ; And at their - Funerals , are Blithe and Merry : Who groane to serve us thus , and dye unwilling . How can we ( then ) live-long , that live by killing ? Me-thinks , that We should neither eate , nor drinke , But straight to dig our Graves , we should bethinke . 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 , then Bones would be at rest : Well have we fed the Flesh ; and , from Sins Cup Have drunke Iniquitie ( like Water ) up : The Creatures we have eaten , flea'd and shorne , The Fruits from Earth , ( to feed us ) we have torne ; Are We not-satisfied ! O ( sure ) 't is best , That ( after All ) we get us home to rest . And , no-where can the Flesh , true-Slumbers have , But in our truest-home , or homely - Grave . There we sleepe sound . There , let the Tempest rore , The Worlds proud vvaves shall dash on us no more . We are at home , and safe , what ever comes ; Let them fight-on , we shall not heare 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 Raile ; we lye aloofe Out of their Reach : Our Sleepe is Cannon-proofe . And , we but Sleepe . For , as we cloze our Eyes Each Night we goe to Bed , in hope to Rise : So , doe we dye . For , when the Trump doth blow , We shall as easily a-wake , we know . And , as we ( after Sleepe ) our Bodyes finde More - fresh in Strength , and cheerefully inclinde : So , ( after death ) our Flesh , ( heere dead , and dryde ) Shall Rise , Immortall , new , and purifide . If this be true : Why make we no-more hast ? 'T is time to Sleepe ; Day failes , Night drawes-on fast : Let 's get us home . For , as the Evening Sunne ( Looking us in the face , when day is done ) Makes us cast long our Shadowes : So ( when Death Lookes in our face , through Age , and claimes our Breath ) We cast his-Shadow long off , from our sight ; Yet , may we thereby know , 't is almost-Night . And , when we see Night come in frowning - Skies , What Man will not goe home , if he be wise ? Heere let him come ; This House is of such fashion , The Tenant ne're shall pay for Reparation . There shall the Dew , not wet him ; Cold , not harme-him : There shall no Sunne , nor Weather over-warme-him . From thence hee 'le finde ( when thither he is gone ) A private walke to heaven , for One-alone ; Why doe we ( then ) not goe ? Are Flesh and Blood The Hinderers , that Clog-us from this Good ? Oh! rid thy selfe at home , and cast-off those : What Wise-man ever went to Bed in 's Cloth's ? Shall Wee ( that know how after this lifes-end An Everlasting-one , for us doth tend ) Grieve to lay-downe these Rags , for Earth to keepe , That Wee , a while may take a Nap of Sleepe ? Then were we●…orse ●…orse then Children . For , but say That they ( to marrow ) shall drave holy-day ; They 'll straight to Bed ; and put off all Apparrell . Then cease ( 〈◊〉 Flesh ) with 〈◊〉 decree to quarrell . And with these words , reduce thy Thoughts , that Roame Hee , that 〈◊〉 first , shall 〈◊〉 first goe home . But when thy Flesh ( hither ) to sleepe repaires ; Say ( as when to thy Bed , thou go'st ) thy Prayers . Since he most oft forgets himselfe , in Death , That thinkes not of his God , that gives him Breath . Invoke his Mercy , ere thy Rest thou take : For , as thou fal'st a sleepe , so thou shalt wake . Th●… House , of which we have ( before ) beene telling , Is but a Sleeping-Chamber ; 〈◊〉 , a Dwelling . For , when thou wak'st ; this House , no more shall hold-thee , But that ( whereof the Mess'd Apostle told thee ) Saying ; If this our Earthly house decay , Wee have a House , not made with hands of Clay , Bid in the Heavens eternall . Blest is hee Who●…ct hou , O Lord , admittest there to bee : Hee in thy Courts shall dwell : Thy Temples store Shall in thy House fill him for evermore . But stay , my Soule . Thou canst not ( yet ) come Thither ; Thy Wings are clogd , and thou more strength must gather . Meane time ( till from this Earth , thou get'st free scope ) Even in thy Grave , thy Flesh shall Rest , in hope . So fare-well World. Heere in my House I le Rest ; Sep●…chrum enim-Domus mea est . FINIS . Notes, typically marginal, from the original text Notes for div A23279-e1570 Deut. 4. 32. 2. Kings 7. 9. Cap. 1. 3. Gen. 18. 10. Chap. 2. Gen. 49. 10. Ier●… . 31. 22. Matth. 2. 23. Fol. 141. Matth. 2. 23. * or , Nazarene . Matth. 4. 15. Cant. 2. 1. Acts 2. 7. Iohn 1. 46. 1. Reg. 9. 11. Iohn 7. 52. 1. 2. 3. 1. God. 〈◊〉 . 5. 10. Iohn 3. 16. 2. Gabriel . 1. 2. 3. 4. 1. Acts 7. 38. Gal. 3. 19. Heb. 2. 2. 2. 3. 1. 2. 3. Gen. 24. Dan. 9. 3. Mary . 1. 2. 1. 2. 3. 4. 1. Iere. 31. 22. 2. Iohn 1. 14. 3. 2. 4 3. 1. Deut. 22. 2. 3. 1. 2. 3. 1. 2. 3. Psal. 133. 4. 1. 2. 3. 4. 5. 1. 2. 3. 4. 5. 6. 7. Eccle. 26. 15. 1. Luke 2. 19. 52. 2. 3. 4. Isai. 7. 14. 5. 6. Matth. 10. Matth. 18. Matth. 25. Matth. 2. 1. Gen. 3. 16. 2. 1. Esay 7. 14. * 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 , &c. make you Perfect , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that is , set you in joynt , for though they stand stiffely , yet ( sure ) they walk not uprightly , that deny this dutie . 2. 1. Quis. 2 Quo modo . Quid. 3. Luke 14. 10. * On Palme-Sunday . 1. 2. 3. 4. 5. 6. 7. 8. Zach. 9. 9. 9. 10. 11. * The A●…nunciation , and Palme-Sund●…y . Psal. 92. 12. 1. 2. 3. 1 Cor. 10. Psal. 72. 23. 4. Math. 21. 5. 5. 6. 7. 8. 9. Acts 4. 10. 11. 12. Iohn 5. 13. 14. 15. 16. 17. 18. Iohn 12. Notes for div A23279-e34600 Phil. 1. 21. Matth. 7. 7. * Adrichom . fol. 49. Psal. 82. 6. 2 Sam. 19. 27. Gen. 22. 18. Rom 9. 5. Psal. 12. 5. Gen. 35. 21. Mich. 4. 8. Prov. 3. 32. Luk. 2. 25. Prov. 8. 17. Episc. Wint. Iohn 1. 29. Isaiah 16. 1. 1 Peter 5. 4. Iohn 10. 11. Gen. 24. 19. Gen. 8. 7. a Sir Edward Spencer sup . Heb. 10. 24. 1 Thes. 5. 11. b Consanguineorum . c Consanguineorum . Phil. 3. 16. 1 Tim. 5. 8. Psal. 127. 1. Exo. 33. 18. Iohn 8. 56. Eccle. 33. 20. Psal. 48. 9 ▪ Gen. 1. 26. Iohn 9. 6. Heb. 10. 5. Luke 2. 1 Cor. 13. 12. Iohn 1. 41. Apoc. 19. 10. Apoc. 22. 9. Iohn 6. 44. Psal. 9. 10. Verse 12. Iohn 1. 3. 1 Iohn 5. 7. Iohn 1. 14. * To the Day of his Cir●…umcision . Episc. Wint. Galath . 4. 5. Heb. 2. 11. Iohn 1. 3. Iohn 1. 14. In Chro. Trans . Eusebii anex . Matth. 11. 13. 1. Isai. 9. 6. Isai. 2. 4. 2. 3. 4. 1. Isai. 53. 3. 2. 3. Luc. 2. 79. 4. Iohn 3. 30. Matth. 2. 5. Luke 24. 47. Adrichomius . Luke 1. 38. Ruth 4. 13. 1 Sam. 16. 13. Iohn 1. 11. Luke 1. 55. Matth. 2. 23. Phil. 3. 20. Mich. 6. 2. Episc. Wint. Psal. 132. 6. Col. 2. 9. Fol. 41. Adrich . fol. 155. Super Mat. 2. Luke 8. 21. Mat. 25. 46. Esa. 53. 8. Maxim. d●… nativ . Psal. 11. 4. Esa. 66. 1. Psal. 22. 6. Phil. 2. 7. Esa. 9. 6. Psal. 2. 12. Matth. 18. 3. Episc. Wint. Psal. 87. Psa. 104. 14. Psal. 49. 2. Psal. 73. 21. Levit. 1. 3. Matth. 7. 7. 1. 2. 3. 1. 2. 3. Luke 8. 21. 1 Cor. 10. 16. 1 Cor. 10. 4. Luke 1. Psal. 131. P●…l . 4. 4. Luke 2. 14. e Consanguineis . Notes for div A23279-e61740 a Isidor . origi . lib. 6. cap. 18. * Casau●… . Exercit . 2. N. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Neutro genere , 〈◊〉 in Foe●…inino ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Matth. 3. 16. Iohn 2. 8. Deut. 19. 15. Mat. 18. 16. Ser. 157. Origen . Baron . anno Christ. 1. N. 36. 1. 2. 1. 2. 1 Tim. 4. 7. Psal. 3. 5. Eccles. 2. 2. Psal. 14●… . Math. 1. cap. Luke 2. 32. Wisd. 8. 1. 2. Tim. 6. 16. Ierem. 16. 19. Gen. 1. 4. Iohn 3. 19. Mat. 8. 12. Psal. 18. 9. Gen. 3. 15. Gal. 4. 4. Iohn 1. Iohn 1. 9. Iohn 1. 5. Gen. 22 18. Esay 6. 1 , 2 , 3. a Tostat. Sup. Math cap. 2. q. 18. Exod. 13. 21. Psal. 19. 1. Gen. 3. 15. Gen. 22. 18 Num. 27. 14. S●… . 3. in Epiph. S●…p . Math. c. 1. a A●…s l. 2. in 〈◊〉 & Chris●… . 26 , 〈◊〉 . Epi●… . T●… . 〈◊〉 . & Te●… . 〈◊〉 . Math. 4. 7. 〈◊〉 〈◊〉 . 〈◊〉 lib. 12. 〈◊〉 . 257. Numb . 24. 17. Rom. 10. 1. Esay 11. 1. Esay 11. 10. Zach. 6. 12. Cant. 2. 1. a Chrysost. 〈◊〉 . 6. in Math. b Iohn 3. 27. * 〈◊〉 〈◊〉 . c Iam. 1. 17. d Chri●… . Ser. 156. e Ser. 156. f L●…ph . per. 1. cap. 11. g Hosea 11. 1. 1. 2. h Zach. 6. 12. i Apoc. 2. 28. k Chrysol . Ser. 156. l Remigius sup . Math. m Luke 1. 78. n Tho. Frigius . lib. 2. fol. 49. n Adruc . Delphi . Terra Sancta . fol. 178. o Magdeburg . Cent. 2. col . 117. p Matth. 2. 9. q Lib. 1. Epist. 378. r 2. Per. 1. 19. s Heb. 11. 1. t Heb. 11. 6. 2. u Ludolph . pers . 1. cap. 11. 1. 2. x Eras. Apoph . l. 6. y Leo. Ser. 〈◊〉 . in Epiph. 3. z Isal. 7. ●…4 . * Mich. 5. 2. 4 a Pet. de Matalib . Lib. 2. Cap. 47. b 2. Per. 1. 20. c Ephe. 3. 10. d Mal. 2. 7. e Mat. 24. f Verse 5. g 2. Pet. 1. 19. h Num. 24. 17. i Mich. 5. 2. k Iohn 19. 19. l Mar. 24. 39. m Math. 8. 11. n Matth. 2. 8. o Ser. 159. 1. 2. 3. 4. p Matth. 2. 9. q Iudg. 5. 20. r Apoc. 2. 26. & 28. 1. 2. 3. 4. s Verse 12. t Ephc. 2. 12. u Ephe. 3. 1. x Ephe. 3. 4. 6. Epise . Wi●… . 1 Reg. 7. 14. y 2 King. 14. 25. z Ephe. 3. 5. a Ephe. 2. 13. b Matt. 3. 11. c Ephe. 〈◊〉 . 16. d Verse 19. e Gen. 9. 27. f Ephe. 〈◊〉 . 14. g Tostat. sup . Math. 9. 7. h Num. 23. 7. i Chrysostom . k Matth. 2. 11. l Matth. 〈◊〉 . 7. m Psal. 49. 2. n Matth. 2. 1. o Tom. 3. Tract . 38. fol. 338. p 1. Lib. Origi . 8. cap. 9. q Rom. 12. 3. Acts 26. 24. i Rom. 12. 3. s 2. Sam. 23. 16. t Deut. 6. 5. u Levit. 19. 18. 1. 1. 2. 3. 4. 5. 1. 2. 3. 4 x In A●…at . B●…sq . fol. 602. y Iob 20. 5. z Su●… . Psal. 52. a Bernard . b Conses . lib. 9. c Iohn 16. 24. d Eccles. 11. 7. e Tob. 5. 12. f Luke 1. 79. g Confes. lib. 9. h Rom. 14. 17. i Rom. 5. 1. Application . k Prov. ●…0 . 27. Scala Caeli . Episc. ●…int . 1. 2. 3. 4. 5. l Rom. 10. 4. m Heb. 1. 1. 2. n 1 Pet. 2. 9. 1. 2. 3. 4. o Matth. 3. p Isai. 14. 13. q Amos 5. 26. r Apoc. 6. 13. s Apoc. 12. 4. t Apoc. 1. 16. 1. 2. Scal. Coel. u 1 Cor. 11. 23. 3. 4. 5. x 1. Thess. 4. 1. 2. 3 4. 1. 2. 3. 4. 5 x Eccles. 9. 7. z Dan. 23. 3. Notes for div A23279-e103730 Quaestio prima . De Stella Magorum . a Homil. de Christi incarnat . b Super Matth. cap. c Chrysost. Theophilat . Euthymius in Pelarg. quest . Evangel . d Pet. de Natal . lib. 2. cap. 47. e Super Matth. cap. 2. quest . 11. f Uide Maldonat super . Mat. cap. 1. g Pet. de Natal h Tostat. super Matth. cap. 2. quest . 15. i Deut. 4. 19. k Heb. 1. 13. l Mald. super Matth. cap. 1. m Abulens-super Matth. cap. 2. quest . 11. n Part. 3. quest . 36. art . 7. o Dan. 2. p Anno Christ. 1. Numero 35. q Super Matth. cap. 2. quest . 16. r Lib. 2. cont . Faust. cap. 5. s Epiphanius heres . 30. 31. Quaestio Secunda . t Matth. 2. u Baron . anno Christ. 1. & August . Ser. 4. de Epiph. & Madon . super Mat. cap. 1. x Tom. 3. Tract . 38. fol. 344. y Fulgent . in Ludolph . part . 1. cap. 11. Quaestio tertia . z Tostat. super Matth. cap. 2. quest . 18. a Tho. Aquinas . part . 3. art . 7. Quaestio quarta . b Pelag. & Pet. Alincensis quest . 30. in Gen. c Sup. Math. Tract . 39. fol. 357. d Anno xpi . in Num. 25. & Num. 30. e Meursius Edit . impress . Lugduni Batavorum . 1617. f Steuchius lib 1. Philosop . cap. 22. g Sup Math. cap. 2. quest . 14. h Tom. 2. Hom. 62. in Epiph. i Lib. 2. cap. 47. k Tract . 39. fol. 356. & Tho. Aquin. par . 3. quest . 36. art 37. Questio 5. l Chrysost. in opere imperfect . m Originum lib. 8. cap. 9. n Sup Math. cap. 1. o Ser. 157. p Tostat. cap. 2. quaest . 19. q Baronius , anno Christ. prime . num . 14. r Salmeron . Tract . 39. fol. 355. s Chrys●… . S●…r . 156. & Lati●…er in Ser. de Epiph. t Mald. Sup. Math. cap. 1. n Infesto Epiph. x Abulens . sup . Math. quaest . 41. y Baron . Anno Christo. 1. Num. 35. z Tom 2. Hom. 16. in Epiph. a Sup. Math. cap. 1. b Tom. 3. Tract . 39. fol. 364. c T●…stat . Sup. Math cap. 2. quest . 16. Quaest. 6. d Evangel . quest . cap. 2. quest . 6. e Pelarg. 16. De Magis . Quest. 1. f Opere imperfect g De festis Christian . pag. 28. h Sup. Luc. lib. 2. cap. 2. i Ser. 1. 4. 5. in Epiph. k Sup. Math. cap. 1. l In Ludolph . par . 1. cap. 11. m ●…stat . Sup. Math. cap 2. quaest 18. Quaest. 2. n Salmer . Tom. 3. Tract . 28. fol. 341. o Sup. Math. cap. 1. p Greg. in Ludolph . par . 1. cap. 11. q Seneca . r Pelag. fol 35. s Ser. 2. Sup. Epiph. * Hierom. in 19. Esay . t Sup. Math. cap. 1. u Lib. Originum . 8. cap. 9. x De Magis . q. 9. y Tract . 38. fol. 340. z Pet. de Nat. lib. 2. cap. 28. Quaest. 3. z Tract . 38. Sup. Math. fol. 342. a In Postil . de Epiph. b Collect●…r 〈◊〉 . Quaest. 4. c Ly●…danus . d Iohannes Mol●…nus cap. 57. de Picturis . Quaest. 5. e Pelarg. fol. 36. f Hilarius Arrelatensis . g Lib. de vita Emmanuelis Regis . h Epiph. h●…res . 30. 31. & Chrysost . opere imperfect . * Quaere . i Maldonat sup . Math. cap. 1. & Tho. Aquinas part 3. q. 36. act . 6. k Esay 6. 5 , 6. l Baron . anno Christi . 1. Num. 20. m Chrysol Ser. 157. m In Terra Sancta fol. 76. o Psal. 71. 10. p Esay 66. 6. q Anno Christi 1 Num. 28. r Abulens . sup . Math. cap. 2. q. 7. s Chrisost. Hom. 26. in Epiph. Tom. 2. & Amb. lib. 2. in Luc. t Sup. Mat. cap. 2. q. 7. u Chrysol . ser. 146. in Epiph. x Par. 3. q. 36. art . 6. y Super Matth. cap. 2. quaest . 6. z In opere imperfect . a In Prolog . opevi●… imperfecti . b Mald. sup . Matth. cap. 1. & Salm●…ron Tom. 3. fol. 378. c Anno Christi 1. Num. 35. d Matth. 2. e Part 1. cap. 11. f Pet. de Nat. lib. 2. cap. 48. g Tom. 3. Tract . 38. fol. 346. h Lib. 2. cap 48. i Sup. Math. k Pet. de Nat. l Certamen Apostol . lib. 9. m Fol. 17. operis Aurei . n In Ser. de Epiph . Notes for div A23279-e114740 Psal. 19. 14. 1. 2. 3. Apud Hebraeos ; Futura ( in Mandatis ) sunt Imperativi modi : & ( in precationibus ) Optativi . Genebr . in Psal. 6. 1. The Time. 2. The Cause . 3. The Dutie . Ezech. 4. 6. Gen. 7. 17. 1. 2. 3. Mar. 4. 1. 1. With Charitie . Simile . 2 : Secrecie . Deut. 29. 29. Esay 45. 15. Psal. 104. 2. Iere. 17. 10. Math. 4. Luke 18. 3. Cheerefulnesse . Math. 6. 17. Matth. 6. 16. Matth. 6. 6. 2. Cor. 9. 7. Matth. 3. 1. Cor. 9. 27. St. Aug. in Ludol . part 1. cap. 43. Par. 1. cap. 5●… . Luc. 23. 28. 1. The Person . Dan. 9. 16. A Bride-groome . Auth. Ling. lat . fol. 9●…3 . Who is first Rich. 2. Wise. 3. Beautifull . 4. Nobly-descended . 5. Potent . 6 The Choisest of men . 7. Most loving . Iohn 15. 13. Rom. 13. 10. Psal. 19. 5. Rational . Lib. 6. cap. 77. Secondly , his Passion . 1. Tollere , Capere . Psal. 118. 11. Iohn 18. 6. Luke 22. 53. 2. To●…ere , Abducere . Iohn 19. 4. 3. Tollere , Elevare . Iohn 3. 14. Num. 21. Luke 22. 44. Auth. Ling. lat . fol. 1204. Gen. 22. 6. 4. Tollere , Ostendere . Auth. ●…g . lat . fol. 423. Num. 21. 8. Iohn 19. 21. Psal. 22. 18. 2. Reg. 18. 4. 5. Tollere Occidere . Rom. 11. 32. His first Tollere , is , Suscipere . Amos 2. 13. Math 26. 53. Luke 12. 50. Luke . 22. 51. 2. Tollere Sustinere . Par. 3. fol. 105. 1. In Fame . 2. In Honour . 3. In Estate . 4. In Soule . By Feare . By Griefe . By Heavinesse . By Shame . 5. In Body . 6. In his Senses . Lam. 1. 12. Par. 5. 46. art . 6. Dist. 21. Bandin . Dist. 22. 3. Tolli Occidi . Par. 1. 9. 48. 4 Tollere , auferre . Esay 53. 4. Trem. Transl. 2. Cor. 5. 21. Thirdly , for whom . Iohn 5. 14. Ludol . Luke 5. 2●… . Lib. 5. cont . Hare●…c . Our first Tollere , abstinere . 2. Tollere , Tolerare . Gal. 5. 14. Rom. 8. 17. 3. Tollere Extollere . Psal. 147. 1. Super. Luc ▪ Notes for div A23279-e138860 Uia . Crux . Spinae . Affixio . Manuum . Pedu●… . F●…l . Spongia . Lance●… . Suffragium . Sepulcrum . Flagellum . 〈◊〉 . Via . Crux . Spinae . Affixio . 〈◊〉 . P●…dum . Fel. Spongia . Lancca . Suffragium . Sepultura . Signatio . Resurrectio . 1. Dies Afflictionis & P●…nitentia . 2 Dies Tranquillitatis & gratia . 3. Dies Pra●…ationis & glorie . Notes for div A23279-e148630 Numb . 16. 46. Matth. ●…8 . 34. Ioh. 14. 23. Acts 17. 11. Quare . 1. Acts 3. 21. Ioh. 16. 7. 2. Quomo●… . For Christ. it was convenient in respect ; 1. Of his glorified be dy . 2. Of the Place . Psal. 16. 3. Of his Deitie . 4. Of his Merit . Eph. 4. 10. Luke 24. 26. 1. 2. 3. Heb. 9. 23 , 24. 4. Iam. 1. 17. Eph. 4. 10. Ioh. 1. 16. 1. 2 Cor. 5. 16. 2. Heb. 11. 1. 3. 4. Iohn 12. 32. Iohn 3. 13. Act. 7. 56. and 9. 17. 1. 2. 3. Luke 24. 50. * Exod. 17. 4. Gen. 5. 2 Reg. 2. 11. 2 Cor. 12. 5 6. 7. 8. 2 Kings 2. 11. Matth. 17. Exod. 33. 9 , 10. Heb. 12. 1. Matth. 5. 16. 9. Eph. 5. 30. Deut. 30. 12. 14. 1. 2. 3. 4. Matth. 28. Phil. 3. Acts 1. 11. Iohn 14. 3. Notes for div A23279-e166250 1. The Time. Heb. 4. 9. 2. Confil. Matisc . can . 3. Confil. Magn. can . 37. 3. Aurelianenss . can . 21. pro uni . Zanch. de lege in Compend . doctr . christiana . Col. 2. 16 , 17. Refrigeretur . Exod. 23. & Zanch loco praed . Gen. 1. 14. Acts 1. 7. 2. How it found them . Acts 1. 14. Acts 1. 14. Acts 2. 41. Acts 4. 31. Acts 8. 15. Acts 10. 44. Ioh. 20. 22. Act. 4. 32. Act. 1. 4. 3. From whence . Iam. 1. 17. Act. 1. 4. Ioh. 14. 16. Ioh. 16. 7. Lib. de Tem. cap. 19. 1 Cor. 7. ●…0 . Phil 3. 20. 4. In what manner . Scal. Cal. Wisd. 1. 7. Act●… 1. 6. I●… . 3. 〈◊〉 . Iob. 20. 22. 1 King. 6. 7. 5. How 〈◊〉 appeared . Heb. 4. 12. Iames 3. 5 , 6. Rom. 3. 13. Esay 5. 24. Fire raiseth vapours ; and the Spirit , Sighes . Luke 3. 22. 6. How they were possest of it . 〈◊〉 6. 15. 〈◊〉 24. 26. Rom. 12. 13. Matth. 25. 21. 23. 1 Kings 〈◊〉 . 27. 7. The effects . Luke 24. 〈◊〉 . Revel . 7. 9. Iames 3. 2. Iames 3. 8. 1 Cor. 13. 13. Rom. 13. 13. 1 Ioh. 4. 20. Notes for div A23279-e179320 Acts 1. 13. Matth. 10. 3. Marke 3. 1●… . Iohn 14. Divisio . 1. Absentia . 2. Incredulitas . 3. Apparitio . 4. Exhortatio . 5. Confessio . 6. Benedictio . Phil. 2. 8. Rom. 4. 17. Iohn 11. Verse 22. 1 Ioh. 1. Acts 26. 27. Acts 10. 43. Matth. 27. 63. Luke 24. 25. Heb. 11. 6. 1 Cor. 15. 19. Math. 28. 13. 1 Tim. 1. 13. Iohn 3. Apoc. 21. Mark. 16. 11. Luk. 24. 11. Mark. 16. 13. Matth. 28. 17. Luk. 14. 41. Isai. 65. 2. Rom. 10. 14. 1 King. 20. 10. Law-Sunday , Inferius Pascha . The Lower Easter-Sunday . 1. 2. 3. Matth. 18. 2●… . Dan. 3. 25. Luke 24. Levit. 2. Matth. 28. Luke 14. 2 Kin. 9. 18 , 19. 2 Kings 8. 1 Thes. 5. Iohn 16. 22. Phil. 4. 7. 2 Cor. 13. Ephes. 2. 14. Matth. 28. 20. Cap 97. in Luc. Civit. Dei lib. 13. cap. 21. Luke 24. Numb . 2. Heb. 3. 19. Epist. 146. Tom. 2. Luke 24. Apoc. 1. Isai. 53. Isai. 49. Phil. 2. 1 Ioh. 2. Ioh. 19. De Symb. l. 2. c. 8. Ovid. 4. fast . Luke 24. Vers. 31. Iud. 5. 1. 2. 3. 4. Rom. 11. 32 , 33. Rom. 5. Mat. 12. 34. Rom. 10. 10. 1 Cor. 12. 3. Heb. 11. 1. Rom. 8. 24. Iohn 1. 1●… . * Made by Sir Edward Spencer . Iohn 14. Marke 15. 34. Iohn 15. 3. Lev. 2. 1. 2. Chap. 21. 12. Eph. 3. 17. Barn. Ser. 67. Filgrims . Heb. 11. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. Notes for div A23279-e213870 Mal. 3. 1. Luke 1. 76. Verse 7. 8. 9. 11. 13. 14. Iohn 1. 15. Iohn 1. 30. Iohn 1. 27. Acts 2. 22. 〈◊〉 Mal. 3. 1. Luk. 1. 76. Ioh. 1. 6. Vers. 2. Luk. 13. 32. Luk. 7. 24. Ioh. 5. 34. Persi●… . Mat. 3. 4. Saint . Ierem. in Praefat. Biblij . Some thought Malachy to bee an Angel in the flesh ; as his Name signifies . Sixt. S●…ens . Isai. 40. 3. Mal. 3. 1. Ioh. 10. 42. Uide the Collect. Ioh. 11. 12. Iohn . 1. 16. Iohn 1. 36. Dan. 5. 5. Exod. 8. 19. Ioh. 1. 3●… . Isa●… 40. 3. Mal. 4. 5. Io●… , like an Angel. 1. Luk. 1. 80. 2. Luk. 20. 35. 3. Matth. 11. 18. Matth. 11. 1●… . 4. Gen. 16. 9. Isai 40. 3. Mark. 1. 3. 1 Thes 41●… . Fol. 396. Mal. 4. 5. Ioh. 1. 21. Iohn , like Elia●… . 1. 1 King. 19. 8. 1 King. 17. 6. Mark. 1. 6. 2. 2 King. 1. 8. Mark. 1. 6. Matth. 11. 8. 3. 1 King. 18. 18. Ibidem . Mark. 6. 12. 1 Cor. 6. 12. Luk. 3. 19. Matth. 11. 7. 4. 1 King. 18. 46. 5. 2 King. 2. 8. 2 Kin. 2. 11. Iohn , a Light. Ioh. 5. 35. Num. 31. 23. Exod. 19. 18. & 24. 17. Iohn 1. 8. Matth 3. 10. Ioh. 3. 36. Iohn 5 35. Iohn , A Prophet . Luk. 1. 76. Isidore . Matth. 11. 5. Ioh. 1. 29. Ioh. 1. 30. 2. 3. 4. Invita Christi . Luk. 1. 44. Luk. 7. 28. Luke 15. Ibidem . Mar. 3. 6. Luke 20. 17. Matt. 3. 11. Col. 1. 18. Ludolph . Ioh. 1. 21. Deut. 18. 15. Synagog . Iudae : Buxtorfius . Luke . 1. 76. Luke 1. 63. Luke 1. 80. Luke 1. 5 9. Potiùs , Sanc̄to Iohanni , Zachariae filio . Luke 1. 63. Luke 1. 13. Luke 1. 26. Rom. 3. 24. Ioh. 1. 16. Rom. 23. Gal. 3. 11. Luke 1. 〈◊〉 . Luke 1. 6●… . 1 C●… . 1●… . 〈◊〉 . Matth. 3. 1. Matth. 3. 14. Mal. 3. 1. An Baptis●… Iobannis Sacramentum fuerit , nec-ne ? Ioh. 1. 33. In verbo , Angelo . Ioh. 19. 34. Acts 7. 53. Ioh. 5. 4. Marke 2. 12. Rom. 6. 3. Ioh. 3. 29. Iohn , Amicus Sponsi . 1 Pet. 1. 12. 1 Cor. 13. 7. Io●… . 3. 30. 1. Prov. 22. 11. 2. Psal. 22. 7. Ioh. 3. 28. 3. Exod. 25. 20. 4. Ioh. 3. 30. 〈◊〉 . Why , the Nativity of Saint Iohn Baptist , is festivall . 1. Luk. 1. 13. 2. Luk. 1. 18. 3. 4. Luk. 1. ●…8 . 5. Luk. 1. 56. 6. Matth. 11. 13. Fol. 396. Luk. 1. 14. Luk. 1. 58. Vers. 68. Luk. 1. 66. Luk. 1. 76. Luk. 1. 65. 66. Ioh. 1. 22. Iohn 1. 18. Iohn 1. 31. Mar. 1 3. Esay 40. 3. Luke 3. 5. 1. Luke 3. 11. 2. Luk. 3. 8. 3. Luk. 3. 13. 4. Luk. 3. 14. Luk. 3. 9. Mark. 1. 3. 5. Mark. 3. 2. Acts 19. 4. Mark. 1. 〈◊〉 . Luk. 3. 21. Max. Ho●… . 6. super Epiph. Matth. 3. 15. Luk. 3. 21. Matth. 11. 3. Matth. 11. 5. Iohn 1. 40. Augusti . 29. Mark. 6. 19. Levit. 18. 16. Marke 6. 21. Marke 6. 23. Marke 6. 25. Marke 6. 26. Verse 27. Verse 28. Lud. 〈◊〉 . 〈◊〉 . cap. 66. Gen. ●…0 . 22. Matth. 5. 13. Psal. 116. 15. 〈◊〉 . 724. Mar. 6. 28. Iohn 3. 3. Iohn 4. 1. Iohn 3. 30. Marke 6. 31. Mar. 6. 33. Luke 9. 9. Gen. 4. 10. Luke 1. 44. Max. 〈◊〉 . 14. M●… . 〈◊〉 . 16. Luke 23. 9. Iohn 1. 8. Luke 1. 79. Luk. 1. 56. Iohn 1. 37. Matth. 3. 13. Mark. 6. 31. Iohn 1. 16. 1. 2. 1. 2. 3. 4. Rom. 6. 11. Notes for div A23279-e245150 Euseb. Histor. Eccles. lib. 7. cap. 19. 1. Psal. 68. 36. 2. C●… Angelis . Luk. 15. 10. 1 Cor. 3. 22. Psal. ●…12 . 6. Durand . lib. 7. cap. 1. Act. 14. 14. Apoc. 22. 9. Rationale . lib. 7. cap. 1. Si●… etiam August . in lib. de verâ religione . cap. 15. 3. Isal. 59. 1. 4. 1. Ad Honorem Omnipotentis 2. Vt Uicem rependamus . Apoc. 14. 13. Iohn 1. Iohn 1. 44. Matth. 99. Iohn 20. 24. Verse 23. 1. Who was , this Bartholmew . Tract . de Barthol . Ioh. 1. 45. Cap. 10. Quaest. 35. Loco praedicto . Cap. 17. * Numero . 28. Part. 1. cap. 24. 2. His Condition . Cap. 10. quest . 35. In Festo S. Bart. August . 25. In August . 24. Lib. 7. cap. 103. Catolog . Sanctre . Fol. 1002. In notis ad Martyrol . Augusti . 25. Concord . Evang. cap. 17. 1 Cor. 1. 26. Lib. 2. fol. 45. 3. His. Martyrdome . In festo S. Bart. Lib. 〈◊〉 . cap. 25. In notis ad Mart. Aug. 25. 4. His Reliques Hist. Nov●…r . lib. 2. fol. 51. In England . They began to suspect it , in in th●…se times it se●…mes . Memb. 16. 20. Surius Aug. 24. Frising . lib. 6. cap. 25. His Nobilitie . Certaminis Apostolici lib. 8. Luke 22. 25. Lib. 7. cap 1●…3 . Antiq. Iudear . 〈◊〉 . 1. cap. 4. I●…ess . Ue●…etijs . Anno 1503. 〈◊〉 〈◊〉 Libri . Catolog . Sanctor . lib. 7. cap. 103. Luke 22. Super Matth. cap. 10. 435. In Epist. ante lib. Cens. Cooki . fol. 44. 1. Matth. 10. 3. 2. 3. Luke 9. 4. 4. Iohn 20. 23. 5. Matth. 10. 5. Matth. 28. 19. 6. Vide the Collect. Matth. 19. ●…8 . 3. Ad Contemplationem . L●… . 8. 44. Ioh. 19. 24. 2 Tim. 3. 16. 〈◊〉 . Hee was , a S●…t indeed . D●… . lib. 7. cap. 1. Pet. de Na●… . lib. 7. 〈◊〉 . 105. Phil. 3. 5. Apoc. 18. 20. 2. An Apostle . Iohn 6. 71. Gen. 2. 18. Gen. 1. 27. Apoc. 1. 4. Luke 10. 1. Lib. 6. cap. 100. Ludolph . in vita Christ-parte pri●…a . cap. 5●… . Cap. 6. 7. Cap 10. 1. Iohn 8 17. Uit. Christ part prima , cap. 58. Acts 2. 2. Eccles. 4. 10. Loquitur de Consangui●… sais . Acts. 2. ●…6 . Psal. 68. 6. Ioh. 13. 35. Ioh. 14. 15. Ioh. 14. 12. Iohn . 13. 34. Rom. 13. 10. Matth. 22. 38. Prov. 18. 24. 1. Peter and Andrew 2. Iames and Iohn . 3. Iude and Iames. Iohn 15. 14. Iohn 20. 17. 2 Pet. 3. 15. 1 Cor. 13. 8. Col. 3. 14. Bion in Diogen . Laert. lib. 4. 4. Ad imitationem . Uiz. of the Consanguinity , whereof This Author , was a Member . Matth. 10. 3. Mar. 3. 18. Luk. 6. 4. Ioh. 20. 24. Heb. 2. 12. Matth. 18. 20. 1 Ioh. 4. 8. Matth. 10. 3. Marke 3. 18. Luke 6. 4. Acts 1. 13. Eccles. 4. 9. x Viz in Eton Colledge . Fol. 1009. Acts 2. 1. Viz. you , of the Consanguinity . Iohn 14. Matth. 10. 35. Matth. 9. 6. Matth. 16. 16. Matth. 20. 20. Marke 10 , 35. Psal. 39. 1. Iames 3. 2. 1 Cor. 11. 1. Prov. 8. 31. Esa. 53. 7. Prov. 10. 12. 1 Pet. 4. 8. 1 Cor. ●…3 . 1 Thess. 3. 12. Matth. 5. 44. In Epistolis . Confess . lib. 4. cap. 9. 1. 2. 3. 4. Notes for div A23279-e271200 Luke 9. 56. 1. He passed . Matth 9. 2. 8. 2. He Saw. Lam. 3. 22. Psal. 1304. 3. He Said . 1. His Condition . 2. His Action . 3. His Place . Acts 20. 35. 4. His Name . Marke 2. 14. Luke 5. 27. 5. The Calling . Matth. 13. 23. 〈◊〉 Sam. 15. Luk. 16. 9. Matth. 6. 21. Effects . 1. Obedience . 2 King. 19. 20. Matth. 8. 21. Psal. 27. 8. 2. He arose . 3. Left all . 1 Tim. 6. 5 , 6. 4. And followed . Rom. 5. 20. Notes for div A23279-e277760 Psal. 103. See the Collect for this day . Acts 7. 53. Dan. 10. 22. Apoc. 2. 1●… . Angels their Creation . The Time. Eccles. 1. 4. Eccles. 18. Genes . 1. 3. The Place . Their Matter and Forme . Their Nature . Their Condition . Their Number . Deut. 32. 8. Psal. 141. 4. Their Qualitie . Their Hierarchies . Their Orders . Luke 15. 8. Ezck. 28. 13. Their Na●…es . Their Opposites . Why Intelligible . Their manner of Working . Psal. 114. 4. Their Effects . Their End. Esa. 6. Psal. 91. 11. 1 Cor. 4. 9. Psal. 34. 7. The Cause . Luke 15. 7. 2 Cor. 〈◊〉 . 〈◊〉 Ioh. 14. 30. Psal 9●… . 11 : First Question of Particular Charge . Gen. ●…6 . 16. Act. 12. 〈◊〉 . Matth. 1●… . ●…0 . D●… . ●…3 . 1. 2 Kin. 6. 16. 17. Psal. 34. E●…d . 12. 29. 2 Reg. 19. 35. 2. Question . What they doe for us . 1. Dan. 10. 21. 2. Psal. 90. Exod. 23. 23. Psal. 91. 12. 3. King. 19. 16. Gen. 12. Matth. 4. 11. 4. Acts 12. 2 King. 19. 35. 5. Tob. 12. 12. Revel . 8. 3. 6. 〈◊〉 16. 22. 7. Matth. 24. 31. The Condition . Psal. 90. Michael . Luk. 9. 26. His Office. Dan. 12. 1. 1 Thes. 4. 16. Dan. 10. 13. Dan. 12. 1. Reu. 12. 7. Iude ver . 9. His Name . Dan. 10. 1 Cor. 10. 31. His Day . Observation . 1 Thes. 4. Vse●… Conclusion . Protection certaine . Our Part to God. And to the Angels . 1. 2 Chro. 3. 11. 2. 3. Gen. 28. 17. 4. Iob 4. 12. Heb. 4. 15. 5. Revel . 22. 9. 6. Luk. 15. 7. 7. 1 Iohn 4. 8. Notes for div A23279-e292430 Verse 1. Rom. 3. 10. and Psal. 143. 2. Math. 16. 17. & Heb : 10. 38. Rom. 4. 9. Luke 11. 9. Verse 2. Verse 3. Verse 4. Verse 5. Verse 6. Verse 7. Verse 8. Verse 9. Verse 10. Verse 11. 1. 2. That is , the 3. 4. 5. 6. and 7●… . Articles . Act. 2. 25. 8. 9. 10. 11. 12. Foure things obseruable in the 11. vers . 1. The Guide . 1. Holy. 2. Able . 3. Willing . 4. Diligent . Vers. 〈◊〉 . 5. Constant. Psal. 73. 15. 2. The Traveller . 1. A Stranger . Psal. 39. 12. 2. A Traveller . 3. Wishing home . Psal 80. 〈◊〉 . 4. Way forgot . Isai 5. ●…1 . 5. Still going . Psal. 145. 15. Eccles. 2. 22 Psal. 115. 16. 6. A thronged road . Iob 2. 2. 7. Dangerous Pathes . Iob 22. 15. Prov. 1. 19. Isai. 59. 8. Prov. 30. 18. 8. Darkenesse . Prov. 4. 19. Psal. 35. 6. Prov. 4. 19. 9. Still out . Psal. 119. 176. Psal. 119. 176. 10. Desire the Guide . 11. Be confident . 12. Mee in particular . 13. In meditation . Esa. 40. 3. 14. Thou shalt know it . Psal. 25. 9. Matth. 5. 5. Phil. 3. 15. 3. The Way . 1. Opposite . Matth. 3. 3. Psal. 44 9. 2. In generall . 3. Where to begin . 4. A light . Pro. 6. 23. Psal. 36. 5. Kept-in . Psal. 119 104. 6. Through the old way . 7 To the new . Gal. 34. 8. The path . 9. The Truth . Psal. 119. 151. Col. 1. 5. 3 Iohn 1. 3. Ephes. 1. 15. Iohn 17. 17. 10. Life . Iohn 18. 38. 4. The End. Colos. 3 3. 1. Not utterable . 1 Cor. 2 9. 2. Not conceiveable . 1 Cor. 13. 1. 3. This too short . 4. Yet satisfying . 1. An End. 2. Life . 3. Good. 4. Pleasant . 5. For Soule . 6. For Body . 7. Full. 8. Various . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. Ethi●… . lib. 7. cap. 23. sect . 5. 9. In Place . 10. In Company . 11. Ever . * Intellige , de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Guide . The Traveller . The Path. The End. Iohn 5. Psal 84. Psal. 108. Heb. 13. 16. Viz. in fest : Bartholomei . Ioh. 14. 16. Esa. 30. 21. Matth. 16. 19. Notes for div A23279-e308000 Divisio . 1. 2. 3. 4. My Habitation . My Generation . Psal. 115. 16. 1. Like a Shepheards Tent : for the Matter . 2. For Appearance . 3. For Vse . 4. For End. Is departed . Is Removed from me . My Habitation is departed . My Generation is remooved . i. His first-Wife and Children . Numb . 16. 48. i. Uxor , & liberi . Like a Web. Cut off . I have done it . 〈◊〉 13. Anno 1624. Psal. 90. 12. * Iohn 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tabernaculum suum posuit in nobis . Ruth 3. 9. * Goel . A Kinsman and a Redeemer . Notes for div A23279-e320770 Rom. 8. 20 , 21 , 22. Iob 15. 16. 1 Cor. 15. 52. 2 Cor. 5. 1. Psal. 65. 4. Psal : 16.