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

4. Exhortatio.

Vers. 27.	Vers. 27.
Deinde dicit Thomae; Infer digi∣tum tuum huc; & vide manus: & affer manum tuam; & mitte in latus meum; & ne sis incredulus, sed Cre∣dens.	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 faith∣full.

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 a∣maze 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 ex∣horts 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, ex∣cellent 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. Sixth∣ly, 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 wea∣ring 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 digi∣tum 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 re∣ferres 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 cer∣taintie of his Godhead; and, the greatnesse of his Goodnesse. His God∣head; 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 them∣selves 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. There∣fore, 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 col∣lect 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 of∣fered 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 Infi∣delitatis. 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 Tho∣mas, that was ready to sinke in unbeleefe; and said: Ne sis incredulus, sed credens. That we also might beleeve, with him. This is Christs Ex∣hortation 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 miracu∣lous 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 him∣selfe, 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 en∣graven in the heart of every wavering Beleever! It shall ever be a Va∣de 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.

Notes

• 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.