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

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 mag∣num Valde: the nature of it, will not let it grow. For, it hath a false Roote; Temporalibus gaudent (saies z S^t. 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; (ex∣ceeding great Ioy.) For, it is Ioy, in the Creator (who is not convertible:) not, in the Creature; which perishes. There is a Ioy, (saith S^t. b Au∣stin) 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 him∣selfe) 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 man∣ner [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 grea∣ter 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 be∣fore) with error, they sought in heaven, by many wandering Starres. And this is true joy indeede, (saies g S^t. 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) Righte∣ousnesse, 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 to∣ward 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 Righte∣ousnesse; 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 be∣hold 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 be∣low: 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 Da∣vid): 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 Au∣thor, 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 directi∣on) and doe (all of them) in their order, make one great Constel∣lation.

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 re∣flect 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 Mu∣stard-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 him∣selfe 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 (thanke∣fully) lift them up unto the hills, whence commeth our Salvation. A se∣cond; 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 Fran∣kincense; 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 can∣not

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 wise∣dome, 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 Bo∣die; 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 Load∣stone) 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; pro∣ceeds the holy-Ghost, (the Spirit of Ioy and gladnesse) in whom (by a Trine-Vnion) they are perfectly-Vnited: So, from heaven, regar∣ding 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 Cha∣rity: 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 Se∣cond 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 frui∣tion of thy glorious God-head, through Christ our Lord;

Amen.

Notes

• 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.