An exposition of the festiuall epistles and gospels vsed in our English liturgie together with a reason why the church did chuse the same / by Iohn Boys ... ; the first part from the feast of S. Andreuu the Apostle, to the purification of Blessed Mary the Virgin.

The Gospell.

Lvk. 1.26.

And in the sixth moneth, the Angel Gabriel was sent from God, vnto a City of Galilee, named Naza∣reth, to a Virgin, &c.

ALmighty God in the twelfth chapter of Exodus, enioyned his people to eate the pascall lambes head and feet and purtenance. Christ is our Pascal lamb, 1. Cor. 5.7. Wherefore wee must as Mary did, anoint Christs z 1.1 head & a 1.2 feet, that is, meditate on his birth and death, on his ingresse into the world, and egresse out of the world. This scripture principally speakes of his birth, and of the purtenance thereof, an euangelicall and

angelicall annunciation of his admirable conception.

In which obserue these 4. circum∣stances especially.

• When, In the sixth moneth.
• Where, In a City of Galilee, named Nazareth.
• Who, saluting, Gabriel an Angel sent from God.
• Who, saluted, A Virgin espoused, &c.
• What, Haile full of grace, &c.

In the sixth moneth] That is (as Gabriel expounds himselfe, vers. 36.) in the sixth moneth, b 1.3 from the con∣ception of Elizabeth. And it is an c 1.4 argument to per∣swade Mary that shee may haue a sonne, for that her consin Elizabeth had conceiued a child in her old age, by her old husband. Iohn the Baptist d 1.5 (as it is thought) was conceiued about the latter end of September, and Christ according to the Churches account, about the latter end of March. In the very same moneth (as e 1.6 some coniecture) the world was created, and so the second Adam was conceiued, about the time the first Adam was deceiued. For f 1.7 as in Adam all die: euen so in Christ shall all bee made aliue. The g 1.8 Poet saith of the spring which alwaies beginneth in this moneth,

Omnia tune florent, tune est noua temporis atas, & noua de grauido palmite gemma tumet.

And so Christ incarnate making a h 1.9 new heauen and a new earth, ecce ego facio noua, Behold saith the Lord, I make new things, Esay 43.19. See Tho. Caten. & m. Moller in loc. Ludolph. de vita Christi part. 1. cap. 5. Giron. ser. 1. Raulin. ser. 3. Ferus ser. 5. in annun.

The i 1.10 Iewes for religious vses, and festiuall times counted Nisan the first moneth, (k 1.11 which for the most part answereth our March) and so forward; but for ci∣uill they counted the seuenth the first. It is worth ob∣seruing therefore that the Annunciation vnto Zacharie was in the beginning of the Ciuill, and this Annuncia∣tion vnto Mary in the beginning of the religious or

ecclesiasticall yeere, Teaching vs hereby that our whole life is onely ciuill, and not truly religious, vntill Christ be conceiued and l 1.12 formed in vs, vntill hee m 1.13 dwels in our heart who n 1.14 reneweth a right spirit within vs.

The Angel Gabriel was sent from God Gabriel in He∣brew signifies the power of God, a fit ambassadour for such an errand, because the conception of Christ, and through it the redemption of the world is called ex∣presly the strength of Gods arme, Luk. 1.51. o 1.15 Euery Preacher of the Gospell ought to follow this example, for his commission, he must bee sent from God: and in execution of it, hee must bee Gabriel that is, a man of good courage, powerfull in doctrine and exhortation. An Angel was sent about this businesse, and not a man for sundry reasons, especially thice.

1. p 1.16 That our humane nature might bee repaired af∣ter the manner it was ruinated, as a serpent was sent by the diuell vnto Eua to worke our woe: so Gabriel an Angel was sent from God vnto Mary, to bring glad tidings of our weale. q 1.17 Ad Euam angelus malus accessit vt per eam homo separaretur •• Deo, ad Asariam angelus banus venit vt in ea Deus vmretur homini.

2. An Angell sent vnto a Virgin, r 1.18 because Virgins are as Angels, according to that of s 1.19 〈◊〉〈◊〉. C••elibatus qua i c••lobeatus. And t 1.20 Christ also saith, in the resur∣rection when there shall be no more marrying, that we shal be then as the Angels of God in heauen.

3. To u 1.21 shew that Angels are ministring spirits sent forth to minister for their sakes who shall bee heires of saluation, Heb. 1.14: and therfore seeing we haue such a guard attending vs on euery side. we x 1.22 should do what∣soeuer we doe, in a reuerent and seemely fashion, alway remembring that wee are made a spectacle to men and Angels, 1. Cor. 4.9.

Vnto acity of Galilee, named Nazaret] The Iewes held this country and city so y 1.23 contemptible, that the z 1.24 Pharisies said of the one, out of Galilee ariseth no Pro∣phet.

And a 1.25 Nathaniel of the other, Can there any good thing come out of Nazaret? Heere then obserue that e∣uen Pharisies and learned men may be deceiued, as also that God is not tied vnto any place, but his spirit b 1.26 blow∣eth where it listeth. And therefore we may not iudge of men either by then countrie or county; Ioseph and Ma∣ry liued in Nazaret a city of Galilee: good people though they dwell in bad parishes and places, are the same. Mytically Nazaret is by interpretation a c 1.27 flower; it was fit therefore that he (which is the d 1.28 lilie of the val∣lies, and the rose of the wild) should be conceiued in flo∣re. i. in Nazaret: de flore. i. de beata virgine: cum flo∣ribus, i. tempore florum, in the spring or flower time. Galilee was the marches of the Iewes, abutting and ad∣ioyning neere to the countrie of the Gentiles, and so e 1.29 Christs conception in Galilee doth insinuate, that in him all the nations of the world shall be blessed, Gen. 22.18. And that hee should breake downe the stop of the partition wall, and to make the Iewes and the Gen∣tiles both one, Ephes. 2.14: or Galilee signifieth an end or confine; so Christ a Galilean is the end of the law, Rom. 10.4. See this and many moe like this, apud pont. in sed. annun.

To a Virgin espoused to a man whose name was Ioseph] Mary though a Virgin was affianced to Ioseph of the house of Dauid for sundry causes: •• left her selfe should be iudged an f 1.30 adulteresse, and so stoned to death accor∣ding to Moses law.

2. Left her sonne should be reputed a g 1.31 bastard, and so consequently not admitted for the Messias. He who came into the world not to h 1.32 destroy the law, but to ful∣fill all righteousnesse, Matth. 3.15: would not himselfe be borne vnlawfully.

3. i 1.33 That Christ heereby might honour both estates, of maiden head, and marriage; of maiden head, in that shee was a Virgin; of marriage, because she was es∣poused.

4. That Ioseph might be to her selfe and her sonne a k 1.34 curator and a guardian in the time of trouble; for so we reade in the second chapter of S. Matthew, that the Angell of the Lord appeared to Ioseph in a dreame, say∣ing, Arise, and take the babe and his mother, and flee into Egypt, &c. Againe, arise, and take the babe and his mo∣ther, and goe into the land of Israel, &c.

5. That her husband might l 1.35 witnesse her virginity. m 1.36 Sicut Thomas dubitando, palpando, constantissimus fa∣ctus est Dominicae confessor resurrectionis: Ita & Ioseph Mariam sibi desponsando, eiusi•• conuersationem in tem∣p••re cuiodie sindiosius comprebando. factus est pudicitiae fidelissimus testos. Pulchra viriusque rei conuenientut & dubitatio Thomae, & desponsa••ia Mariae. See Bernard v∣bi in marg. Beauxam. har. Tom. 1. fol. 22. Maldonat. in Mat. 1. Sixt. seuen. Bib. lib. 6. annot 64.

Of the house of Dauid S. Luke sets downe the names of so many places and persons exactly, that wee might attend his relation more diligently. n 1.37 Noluit nos negli∣genter audire, quod tam diligenter sinduit enarrare. Be∣cause Christ is the promised seed and sonne of Dauid, Mary was espoused to Ioseph of the house of Dauid. o 1.38 Hereby shewing her owne petegree by her husbands genealogie; for the Iewes according to p 1.39 Gods law were to take wiues out of their owne tribes. Dauid is ••iled a man according to Gods owne heart, Act. 13.22. And so Ioseph, a man of Dauids house was a man according to Gods owne hart, to whom he did reueale q 1.40 Secret•• 〈◊〉〈◊〉 atque sacratisimum sui cordis arcanum, a mysterie which r 1.41 none of the Princes of this world vn∣derstood. And Mary being thus affianced to Ioseph she proue in good housewife, being in this respect like the Snaile which this 〈◊〉〈◊〉. She was not of the tribe of 〈◊〉〈◊〉 s 1.42 busy gossip ••••ing about from house to house, pro••ing and speaking things which are not comely: 〈◊〉〈◊〉; (as almost all 〈…〉〈…〉 vpon the words of our text, 〈…〉〈…〉 thee was

within, either at her holy deuotion, or at her daily worke.

I come now to the salutation it selfe. Haile Mary, &c. the which (as Luther said of the Pater noster) is made by the Papists a very great Martyr. I purpose therefore to demonstrate these two points especially: First, their foule abuse: secondly, the true vse of Aue Maria. The Papists iniurie this angelicall salutation

• in Groce, by misconstruing the whole sentence ioyntly.
• in Parcell, abusing euery particular word seuerally.

For the first they patch it vp together by fetching in other stitches out of other places, as t 1.43 blessed is the fruit of thy wombe, and adding the name, Maria, Iesus, amen. And all this that it may be repeated often vpon their beades, as a maine point of holy deuotion, and why so? u 1.44 because forsooth it was vsed by the Greeke Church in their Masse daily, for so they find it recorded in the Liturgies of S. Iames, and Chrysostome. x 1.45 Our answere is, that those Liturgies are counterfeit, the one being a sufficient consutation of the other. For if the Greeke Church had a Liturgie written by S. Iames the blessed Apostle, who would imagine that Chrysostome would haue made a new; and if Chrysostome had penned a Li∣turgie, he would not haue made a prayer for Pope Ni∣cholas, who liued almost fiue hundred yeeres after him, and for the Emperour Alexius, who liued seuen hun∣dred yeeres after him. It were very much (as B. y 1.46 Iewell obiected against D. Harding) to say Chrysostome pray∣ed for men by name so many hundred yeeres before they were borne.

But to trace the Papists a little neerer euen from step to step, if Aue Maria bee a prayer, it must either bee a prayer for Mary, or to Mary. It cannot be a prayer for Mary, whether wee consider the words as vttered by Gabriel while shee liued: or as babled by them now shee is dead. If in her life shee was full of grace, and

z 1.47 free from all sinne as they teach impiously; then assu∣redly she did not need any prayer of man or Angell, as abounding with all mercy, and abandoning all misery, much lesse now being a Saint in heauen, and (as they would haue vs to beleeue) a queen of heauen, ouerru∣ling and commanding Christ himselfe to shew mercy on such as she will haue mercy.

As Aue maria could not be a prayer for Mary, so it should not be a prayer to Mary, because praying to Saints hath in Gods holy bible a 1.48 neither precept, nor praise, nor paterne. Not to dispute this point, Eckius a ••ancke pay••st acknowledgeth in his b 1.49 Enchiridon that innocation of Saints is not inioyned in the Scriptures expresly, not in the old Testament, because the Patri∣arkes and the Prophets afore the comming of Christ (as the Church of Rome beleeues) were not in heauen but in limbo. Not in the new testament, least happily the Gentiles lately conuerted vnto the faith of one God, should instantly returne to the worshipping of many Gods; as the men of Lycaonia would haue sacrificed vnto Paul and Barrabas, Acts 14 c 1.50 Petrus Asoto like∣wise, and other Romanists of most eminent note for learning confesse, that praying vnto Saints is not taught in Gods booke plainly, but insinuated only. So that (as d 1.51 Melancthon obserues) the Papists are saine to ride post vnto the Court for an example. We cannot come to the Princes presence, but by the mediation of some fa∣uourite: in like sort (say they) we must exhibite our pe∣titions vnto Peter, or Paul, especially to Mary; that she may commend them vnto Christ her sonne: God himselfe hath answered this idle conceit for vs, Osea 11.9 I am God, and not man, the holy one in the mids of thee: and Esay 55.8. My wayes are not as your wayes, &c. Earthly princes out of necessity must employ many me∣diatours and officers about them, as tongues and eares and eyes vnto them: but the King of heauen is all eye, and all eare, seeing, hearing, vnderstanding all things,

euen the very secrets of our hearts afore we speake: your heauenly father (saith our e 1.52 Sauiour) knoweth whereof ye haue need, before ye aske of him. Againe f 1.53 if a King ap∣point a master of Requests, he wil not ordinarily receiue petitions from other: and therefore seeing the King of Kings is pleased to make Christ our only g 1.54 mediatour and h 1.55 aduocate, the sole master of the requests in heauen i 1.56 euer liuing to make intercession for vs; it cannot bee but dishonourable to Gods choice, and Christs office, to substitute any other halfe mediatours either of re∣demption or intercession, as Saint Ambrose, com. in Rom. 1. Misera vtantur excusatione, dicentes per istos posse ire ad Deum, sicut per comites peruenitur adregem. Yea but although Aue Maria bee not a supplication, it may be taken as a thankesgiuing, and that is a kind of prayer, according to that of k 1.57 Paul, I exhort that sup∣plications, prayers, intercessions, and giuing of thanks bee made for all men, &c. Answere is made that it is not a thankesgiuing and if it were, yet should it not bee bab¦led vnto Mary, but vttered vnto God, as l 1.58 conteining his praise to whom all honour is due, king dome, power and glory. Well, Aue Maria notwithstanding all this may be vsed as a salutation: our answere is noe for that a salutation is ciuil, whereas the Papists appoint this to be said as a religious office. 2. Salutations are to per∣sons present, but the vergine is absent, and therefore the Papists may not, nay the Papists indeed cannot vse these words in the same sense they were deliuered by Gabriel and Elizabet; that there should bee ten Anemaries to one Pater noster, and that 150. Auemaries with fifteene Pater nosters make a Ladies psalter, and that after the Pater noster which Christ himselfe taught vs by his owne mouth, m 1.59 Aue Maria is the most excellent pray∣er, and that in n 1.60 it we speake with the mother of God as the Queene of heauen and our aduocate; is now know∣en in the world to be such intollerable soppery, that (as o 1.61 Hierome said of 〈…〉〈…〉 heresies) a repetition of

it is a sufficient refutation.

I know that reuerend Foxe in his Calender of Saints annexed to his Martyrology cals the blessed Virgin our Lady, and the Church of England also tenneth vsually this present feast our Ladies day: but herein we doe not (as the Papists) ascribe to the Virgin p 1.62 any diuine ho∣nour, making her our Lady as God is our Lord. It is a ciuill vse not a religious office, for in a holy seufe to speake properly there is but one Lord, and neuer a La∣dye, q 1.63 one Lord, one faith, one baptisme: or the Virgine is stiled our Lady, because she was (as Elizabet cals her) the mother of our Lord, Luke 1.43.

Hitherto concerning the wrong done by the Papists in grosse to the haile Mary, let vs examine now their in∣iuting of euery word in particular, the first is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which they transtate Aue, turning vpside downe the letters of Eua, the woman who did occasion the worldes woe, was named Eua, r 1.64 therefore it was fit that Mary who bare Christ, the worlds ioy, should be saluted with Aue; being opposite in name so well as in nature, this play∣ing vpon the word is pretie, but not pithie, because Aue is latine, whereas Eua is Hebrew, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 greeke, so that the Fryars wit hath out runne the holy spirits wise∣dome in this exposition and transposition of Eua and Aue. The Greeke predicant s 1.65 Illephonso Giron obserues in the three letters of Aue the three persons in holy Trinity. A, altitudo patris: V, veritas filty: E, aeternitas spiritus sancti. t 1.66 Some Fryers haue profoundly deriued Aue of (A) priuatiuely taken, and ve, quasi sine va, that is without woe: now there is a threefold woe denoun∣ced. Apocalips 8.13. Vae, vae, vae ix colis terrae, woe, woe, woe to the inhabitants of the earth, and this woe is for sinne in the world, as the u 1.67 lust of the flesh, the lust of the e••es, and pride of life. Woe to the couetous, woe to the luxurious, woe to the proud: all which Esay sets downe in his 5. Chapter expresly. Woe to them that ioyne house to house, and field to field, till there be no more place for o∣ther

in the mids of the land, &c. that is a woe to the co∣uetous: Woe to them that rise vp early to follow drunken∣nesse, &c. that is a woe to the luxurious: woe to them that are wise in their own eyes, &c. that is a woe to the proud, x 1.68 now the Virgin as being poore, chast, and humble, was exempted from all these woes; & therefore worthily sa∣luted by Gabriel with an Aue: or as y 1.69 other popish expo∣sitors, inhabitants of the earth haue deserued a woe for their originall sin, and that is the woe which is in Lim∣bus: a woe for their venial sin, and that is the woe which is in Purgatory: a woe for their mortall sinne, and that is the woe which is in hell: but Mary the Virgine (say they) was free from all these kindes of sinne, and so con∣sequently free from all these kindes of woe; the which assertion is contradictory to the text of holy scripture concluding all vnder sinne, Rom. 3.9. Galat. 3.22. Yea but say z 1.70 Suarez and a 1.71 Bellarmine, Mary was exempted ex speciali Dei priuilegio: let them if they can shew her patent, and wee will instantly beleeue it, otherwise, Gods word is a lanterne to our feet, and a guide to our pathes: if either man or Angell preach a new Gospell, let him be b 1.72 accursed. That Mary was a blessed Virgine, and the mother of the worlds Sauiour; we beleeue, be∣cause we read so: but that she was impeccabilis, concei∣ued without sinne, borne without sinne, liuing without sinne, dying without sinne, we doe not beleeue, because we do not read it in the Bible, nay we reade the contra∣ry, for Mary saith in her hymne, my spirit reioyceth in God my Sauiour, &c. If she needed a Sauior, vndoubtedly she was a sinner, for the whole need not a physitiā, Mat. 9.12. and therefore the popish annotation of Aue thus applied vnto the virgin is both vnlearned and vntrue.

The next word is Maria, the which is so magnified and extolled by the Romanists as that King c 1.73 Alphonso the sixt would not haue his wife called by that high and venerable name. d 1.74 Petrus de Palude (whose wit as it should seeme dwelt in a sen) hath this muddy conceit

the fiue letters of Maria, designe the fiue singular priui∣ledges almightie God granted vnto the Virgine (M) mater omnia sanctorum, (A) aduocata omnium peccato∣rum, (R) regula omnium morum & virtutuos, (I) inter∣fectrix omnium vitiorum, (A) harmonia spiritus sancti donorum. The Portugal Frier and flower Philip Diez, approued by Didacus Caro, Dominicus Bannes, and o∣ther great Clearkes of Spaine for an exquisite preacher, e 1.75 affirmes that Maria is compounded of the first letters in the names of fiue most illustrious and holy women in all the Scripture, Michel, Abigail, Rachel, Iudith, Abi∣shag. Hauing all their eminent qualities in her nature, and all their prime letters in her name, taking (M) from Michol, (A) from Abigail, (R) from Rachel, (I) from Iudith, (A) from Abishag. I must here quit Philip Diez with an olde time which vndoeth his name with a great deale more wit.

Phi not a fetoris, Lippus malus omnibus horis, Phi malus & Lippus, t••tus malus ergo Philippus.

Saint f 1.76 Ambrose faith of the Diuel, that hee is nox, and g 1.77 Bernard of bad diuines that they be tenebrae mun∣de, I am vnwilling to lay the nox vpon Diez, but his ob∣scure foppery deserues I thinke verily Bernards tenebrae.

Well, as the Friers haue taught vs how to spell Ma∣ria, so let them informe likewise what it signifieth, h 1.78 A••∣g•• ••in. de Leoni ••a faith acutely, Maria quasi Maria, for as in the sea there is a i 1.79 gathering together of all waters: euen so in the Vergine a congregation of all vertues. A∣gaine, as k 1.80 all riuers come from the seas and returne to the seas againe: so likewise all grace is deriued from Mary, and ought to be returned againe to Mary, for she for sooth (if you will beleeue the Church of Rome in our publique deuotions) is l 1.81 mater grat••e & wisericor∣•• the mother of mercies, and goddesse of all grace, Christ is the head, but Mary (saith m 1.82 Ozorius the Iesuit) is the necke. Now whatsoeuer descendeth into the whole body from the head is conueled by the necke, so

whatsoeuer blessing or fauour is conserred vpon other is conueied thorow the hands of the Virgin. n 1.83 Vi si quid gratiae, si quid spei, si quid salut is in alias redundauerit, non nisiper mamus Mariae transierit, &c. And therefore most of their schollers vsually begin their sermons and writings with an Aue Maria, and end them with Iaus Virgini. Their voluminous Historiographer Cardinall Baronius, concludeth his 1. Tom. of Annales imprin∣ted at Antwerp, an. 1597. Sanctissimae Virgini Mariae vt hae omnia accepta fecimus, it a pariter & osserimus: That is, as I haue receiued al from the most holy Virgin Ma∣ry, so likewise I returne all to her againe. Cardinall Bel∣larmine also doth annex this postscript vnto the 1. Tom. of his Controuersies imprinted Lugdun. an. 1587. and vnto Tom. 2. Ingol••tad. 1591. laus deo, virginique matri Mariae. And o 1.84 other setting the cart before the horse, laus beatae Virgini & Iesu Christo. It is well if Christ haue the second place, if any place, when his mother Mary commeth in place. These are the positions, in some respects as blasphemous as the worst in the Turks Alcoran. And these their practises, as idolatrous as any we find in the Pagans schoole.

The third word is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which they translate gratia plena, full of grace. And hence p 1.85 they collect a threefold plenitude of grace in Mary, to wit, a fulnesse in regard of

• Multitude, abounding with all kinds of grace.
• Magnitude, as hauing the greatest in the greatest measure.
• Latitude, exercising them in earth, hea∣uen, hell.

All which is to shew, that whereas other holy Saints and seruants of God had grace by measure: Mary like to Christ was endued with grace beyond measure, be∣ing medium & causa gratiae, as q 1.86 Antoninus and Alber∣tus impiously teach.

Yet some r 1.87 popish interpretors as well as Protestants

obserue that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth gratificata, s 1.88 freely be∣loued as the Geneua translation. Or as our new, highly fauoured, or much graced, one which hath t 1.89 obtained, and is u 1.90 adorned with grace. x 1.91 Not one that giues grace, but receiues; y 1.92 as Gabriel in the 30. verse construeth himselfe, thou hast found fauour with God. And so Saint Paul expounds this word, Ephes. 1.6. God hath pre∣destinated vs to be adopted through Iesus Christ vnto himselfe, according to the good pleasure of his will, to the praise of the glory of his grace, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wherewith he hath made vs accepted in his belo∣ued. And gratiosus in Latine doth import a fauorite which is graced out of his friends abundant loue, rather then one who merits fauour out of his owne worth, as Caluin and Erasmus in their annotations vpon this text accurately.

But suppose the translation be good, and that we may reade as indeed our t 1.93 Communion booke doth here, full of grace. Yet the popish annotation is false; for it is recorded in this present chapter, that Iohn the Baptist, Elizabeth and Zacharie were ful of the holy Ghost, and a 1.94 elsewhere that S. Stephen was full of faith and of po∣wer, and the seuen Deacons full of wisedome, Act. 6.3. and that the blessed Apostles were filled with the holy Ghost, Act. 2.4. All these were full of grace, yet they re∣ceiued it by measure. So that as their owne b 1.95 Iesuite ob∣serues truly, Maria suit gratia plena in se, non à se, Ma∣ry was full of grace in her selfe, but not of her selfe. Fountaines are full of water, and riuers are full of wa∣ter, and brookes are full of water: Christ is full of grace as the fountaine, but Mary full of grace as a riuer issu∣ing from the fountaine of grace. Shee was a vertuous woman, yet a woman; a sinner, not a sauiour; one that was endued with excellent grace, not by her owne me∣rit, but by Gods especiall mercy. c 1.96 Therefore full of grace, because the Lord is with thee.

The d 1.97 Papists abuse likewise dominus tecum, in ma∣king

it an extraordinary salutation vnheard in the world before. Whereas Boaz vsed the same to the rea∣pers, the Lord be with you, Ruth. 2.4. And a glorious An∣gell to Gedeon. Iudg. 6.12. The Lord is with thee thou valiant man. And the Psalmographer insinuates the commonnesse of this phrase among Gods people, Psal. 129.8. They which goe bye, say not so much as the Lord prosper you. But why should I fish any longer in the popish puddle; you may see by that which I haue deli∣uered already, that the Friers and Iesuites haue made e 1.98 merchandise of Aue Maria, both in parcell, and in groce. Let vs now come out of Babell into Gods city, from their foule abusing of this Scripture to the true construction of the same. Note then in Gabriels saluting of Mary two things especially, to wit, his

• Formes, Hale, the Lord with thee.
• Titles, full of grace, blessed among women.

And because both are double, wee may learne that these Christian complements are not to be neglected or omitted. A glorious Angell saluted a poore Virgin; su∣periours ought to salute inferiours, and inferiours to reuerence superiours, and all out of loue to respect one another. See Gosp. Sund. 6. after Trinity.

2. This angelicall Aue teacheth vs to vse good formes in saluting, not such as are idle, prophane, vnsauourie. Not a pox, instead of haile: nor the diuell take you, for the Lord be with you; not a curse, but a blessing; Haile, full of grace, blessed art thou among women.

3. We must vse salutations as sent from God, and not according to the worlds fashion only. For some f 1.99 speake friendly to their neighbors, but imagine mischiefe in their hearts. g 1.100 Iudas had an hade master, as well as Gabriel an haile Mary. Christians in their complements ought to be hearty, not hollow. See Gospell Sund. 4. after Tri∣nity.

Haile, the Greeke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth (as h 1.101 Erasmus ob∣serues)

gaudere, saluere, valere. If wee take it in the first acception, it is Gabriels giuing of the ioy to Mary. Teaching vs to wish much ioy to the good, and to la∣bour for true ioyes in our selues, alway reioycing in the Lord, Philip. 4.4. If in the two latter, health is a good blessing of the Lord, to bee desired in our owne selues, and for our other selues in this world, without which all our whole life is but a lingring death. O Lord grant thy seruant health and heauen. It was good for i 1.102 Dauid that he was in trouble: so likewise it is good for the health of our soule that our body bee sometime sicke. k 1.103 Affli∣ction is the true purgatorie of the flesh; l 1.104 infirmit as car∣nus vigoremmentis exacuit. Vpon this ground m 1.105 Plato scared his Academie at Athens in an vnhealthy place. We must especially wish haile to the soule, praying al∣waies, Vi sit mens s••na in corpore sano.

The Lord with thee] n 1.106 Some construe this clause by way of enunciation affirmatiuely, the Lord is with thee. o 1.107 Other imprecator••e, by way of a good wish or saluta∣tion, the Lord be with thee. They who take this affirma∣tiuely, make it a reason of Maries haile, reioyce Mary, because full of grace, because the Lord is with thee, be∣cause blessed among women. God is p 1.108 in beat is per glori∣am in electis per gratiam, in assumpta carne per vnionem, in omnibus per prouidentiam: sed in virgine per supere∣minentem quandam op••ratiouem. As if Gabriel should haue said, I am sent from God, and so the Lord is with me: but he is with thee much more. The Lord is in mee, because hee made mee: but with thee, because within thee, because he shall bee borne by thee. q 1.109 Is a domenies est secum ••t is in corde tuo, sit in vtero tuo, adempleat mentem tuam, adempleat car••••m 〈◊〉〈◊〉. God the son is with thee, for thou shalt conceiue him in thy wombe: God the holy Ghost is with thee, for the holy Ghost shall come vpon thee, and the power of the most highest all ouershadow thee. God the father is with thee, making his sonne thy sonne. r 1.110 Demmus silim tecum, quem c••t ne tua indu••••

dominus spiritus sanctus, de quo concipis: & dominus pa∣ter, qui genuit quem concipis. But I follow their iudge∣ment which vnderstand this imprecatorie, because the blessed Virgin her selfe tooke it so, vers. 29. She cast in her mind what manner of salutation that should bee, ergo, all the words spoken by Gabriel vnto her hitherto were s 1.111 salutatorie.

Blessed art thou among women] In comparison, or t 1.112 a∣boue other women happie. The like phrase is vsed, Iudg. 5.24. Iael the wife of Heber the Kenite shall be blessed a∣boue other women. It doth insinuate that Mary was highly fauoured of God, as also that she shall be praised of men throughout all generations. Elizabeth ex∣pounds Gabriel in this present chapter, at the 4••. verse, Blessed art thou among women, because the fruit of thy wombe is blessed: and u 1.113 Bernard expounds Elizabeth, Non quia tu benedicta, ideo benedictus fructus ventris ••••i: sed••y••tia ille te praeuenit in benedictionibus dulcedi∣nis, ideo ••ubened••cta. Mary was blessed of God, in that she was chosen to bee the mother of God. Other wo∣men haue bin and are the daughters of God, but Ma∣ry was both a daughter and a mother. The one is a spe∣ciall fauour, the other a singular honour, and Mary was blessed in respect of both. Albeit we doe not beare Christ bodily, yet if wee spiritually beare him in our heart by faith, it is a great mercy, which wee must ac∣knowledge both in our selues and others. x 1.114 For he that doth the will of God is a brother, and a sister, and a mother vnto Christ. As Mary was highly graced of God, so she was, and is, and shall bee magnified of men. And from hence we may learne that there is a time to com∣mend, so well as to condemne, namely, 1. when the party praised needeth encouragement: 2. when his gifts extolled are most excellent and eminent, as in Mary fulnesse of grace. 3. When he that is commended hath the grace to giue the glory to God, acknowledging himselfe to be freely beloued, & therfore blessed. 4. When

the party praising doth it as Gabriel heere, not to flatter men, but to magnifie God.

I haue spoken of three remarkeable persons in this Gospell, of the party sending, God: of the party sent, Gabriel and Angel of the party to whom he was sent, A Virgin whose name was Mary, full of grace, blessed among women. It remaineth I should now treate of the partie to whom all this annunciation was, and that is man. For all this was said, and all that followeth in our text was done for vs men and our saluation. I will heere briefly glosse this Gospell in the words of y 1.115 Bernard, Felix est qui mittiter, felix à quo mittitur, felix ad quam mittitur, vt home fiat felix pro quo mittitur.

Wee beseech thee Lord, powre thy grace into our hearts, that as we haue knowne Christ thy sonnes incarnation by the message of an Angel; so by his Crosse and passion wee may bee brought vnto the glory of his resurrection through the same Christ our Lord. Amen.

Notes

• z 1.1

  Mat. 26.7.
• a 1.2

  Iob. 12.3.
• b 1.3

  Theophylact. Euthym. in loc.
• c 1.4

  Luther. Melanct. •• ost. in loc.
• d 1.5

  Aretius.
• e 1.6

  Vide Io. Thom. friegium lib de cos∣mopaeia.
• f 1.7

  1 Cor. 15.22.
• g 1.8

  Quid lib. 1. sasti.
• h 1.9

  Esa. 65.17.
• i 1.10

  Tremellius in Exod. 12.
• k 1.11

  ••atahlus in Exod. 12.
• l 1.12

  Galat 4.19.
• m 1.13

  Ephel 3.17.
• n 1.14

  Psal. 51.10.
• o 1.15

  Luther past. in loc.
• p 1.16

  Thom. pert. 3. 〈◊〉〈◊〉. 3. 〈◊〉〈◊〉. 2.
• q 1.17

  Pulgeatius de 〈◊〉〈◊〉. Christ.
• r 1.18

  〈…〉〈…〉
• s 1.19

  〈…〉〈…〉 10.
• t 1.20

  Mat. 22.30.
• u 1.21

  Giron con. 1. 〈◊〉〈◊〉.
• x 1.22

  〈…〉〈…〉. Angels.
• y 1.23

  〈◊〉〈◊〉.
• z 1.24

  Iob. 7.51.
• a 1.25

  Ioh. 1.46.
• b 1.26

  Ioh. 3.8.
• c 1.27

  Ludolphus de vita Christ. part. 1 cap. 5. & Beauxam••s har. ful 22.
• d 1.28

  Cant. 2.1.
• e 1.29

  Bonauent. Beauixamis.
• f 1.30

  Hieron. aduers. Helind. & Aret. in loc.
• g 1.31

  Ambros lib 2. in Luc. cap. 1.
• h 1.32

  Mat. 5.17.
• i 1.33

  Basil. hom. de 〈◊〉〈◊〉 Christi 〈◊〉〈◊〉.
• k 1.34

  Theophylact. Eathym.
• l 1.35

  Basil. 〈◊〉〈◊〉 Cap.
• m 1.36

  Bernard, Rom. 2. 〈…〉〈…〉 Angelus.
• n 1.37

  〈…〉〈…〉.
• o 1.38

  Hieron 〈◊〉〈◊〉. & Aret. 〈◊〉〈◊〉.
• p 1.39

  〈◊〉〈◊〉. 36.
• q 1.40

  〈…〉〈…〉. & 〈◊〉〈◊〉.
• r 1.41

  1. Cor. 2.7.
• s 1.42

  〈◊〉〈◊〉. 5.13.
• t 1.43

  Luk 1.42.
• u 1.44

  Rhom. in loc.
• x 1.45

  D^r. Fulke in loc. & Mornae∣us de sac. Eu∣charist. lib. 1. cap. 2.
• y 1.46

  Art. priuate Masse diuis. 5.
• z 1.47

  〈…〉〈…〉.
• a 1.48

  〈…〉〈…〉
• b 1.49

  〈…〉〈…〉
• c 1.50

  〈…〉〈…〉 190
• d 1.51

  Apol•• consist. Aug. l. 1 con ••. sol. 102.
• e 1.52

  Mat. 6.8.
• f 1.53

  Melanct. & Clementius vli ••.p.
• g 1.54

  1 Tim. 2.5.
• h 1.55

  1. Ioh. 2.1.
• i 1.56

  Heb. 7.25.
• k 1.57

  1. Tim. 2.1.
• l 1.58

  Luther post. in loc.
• m 1.59

  Bellermin. ••at. exposit. Aue Maria.
• n 1.60

  Iedesina. cat. cap. ••.
• o 1.61

  Epist. ad ••usepho. aduer∣sai Pelagianos.
• p 1.62

  ••••. Fulk. in Mat. 1.
• q 1.63

  〈◊〉〈◊〉 4.5.
• r 1.64

  Augustin de 〈◊〉〈◊〉 ••er. 4. 〈…〉〈…〉.
• s 1.65

  Cor. 2. insesio. 〈…〉〈…〉 vide & ride.
• t 1.66

  Dicz. Pet. de 〈…〉〈…〉
• u 1.67

  1. Iohn. 12.16.
• x 1.68

  Raulin. ser. 1•• in annun. do••.
• y 1.69

  Augustin. de 1. conissa. ser 2. de Aue Maria.
• z 1.70

  Tom. 2. in 3. Thom. disp. 2. sect. 4.
• a 1.71

  De amiss. grat. & stat. per. l. b. 4. cap. 15.
• b 1.72

  Galat. 1.8.
• c 1.73

  Diez. con. 1. in incarnat.
• d 1.74

  Dom. ser. de annun. B. Maria.
• e 1.75

  ••word.••
• f 1.76

  〈◊〉〈◊〉 1••.
• g 1.77

  〈◊〉〈◊〉 66. in ••word.••
• h 1.78

  Ser. 5. de Aue Maria.
• i 1.79

  Ge••. 1.10.
• k 1.80

  Declessiaster 1.7.
• l 1.81

  〈…〉〈…〉
• m 1.82

  〈◊〉〈◊〉 4. 〈…〉〈…〉
• n 1.83

  Aitemstair. 〈◊〉〈◊〉. Theolog. in verb. Maria.
• o 1.84

  Apud Dr. Morton Apolog. cat. part. 1. pag. 321.
• p 1.85

  Augustin. de leonissa ser. 8. de Aue Maria.
• q 1.86

  Apud Chem∣nit. part. 3. exa∣min. Tit. de sanct. inuocat. pag. 147.
• r 1.87

  ••aictan. Iansen. Giron.
• s 1.88

  Bezagratis ditect. 1.
• t 1.89

  Munster. Caluin.
• u 1.90

  A••etias.
• x 1.91

  Cul••n. con. 1. in ••word.•• annun.
• y 1.92

  Theophylact.
• t 1.93

  Malegit. Am∣bros. ••word.•• & Augustin ••••∣chirid. cap. 36. & ser. 13.14.15. de tempore.
• a 1.94

  Act. 6.8.
• b 1.95

  Ma••••on••t. in 〈◊〉〈◊〉 idem Ianst ••••. con. cap. 3.
• c 1.96

  Marlorat. in. loc. Cul••an. ••word.•• 2. isset. annun.
• d 1.97

  〈…〉〈…〉.
• e 1.98

  2. Cor. 2.17.
• f 1.99

  Psal. 38.3.
• g 1.100

  Mat. 16.49.
• h 1.101

  Annot. in loc.
• i 1.102

  Psal. 19.71.
• k 1.103

  〈…〉〈…〉
• l 1.104

  〈…〉〈…〉
• m 1.105

  ••word.•• de le∣genias lib. ••word.••
• n 1.106

  ••span.••
• o 1.107

  ••span.••
• p 1.108

  Beau••amis in loc.
• q 1.109

  4. ••word.•• sec. 18. de temp••e.
• r 1.110

  ••span.••
• s 1.111

  Caietan.
• t 1.112

  Aretius.
• u 1.113

  Wbisupra.
• x 1.114

  Mat. 12.50.
• y 1.115

  Apud Do••∣misec. ser. de annun. B. Maria