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

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 Vir∣ginis, 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 sermo∣ne ejus, & cogitabat, qualis esset ista Salu tatio.	29. And when she saw him, she was troubled at his saying: and thought what manner of Sa∣lutation that should be.
30. Et ait Angelus ei, Ne timeas Maria, inve∣nisti enim gratiam apud Deum.	30. And the Angel said unto her. Feare not Ma∣ry: 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 shalbe 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 shalbe no end.
34. Dixit autem Maria ad Angelum; quo mo∣do fiet istud? quoniam Uirum non cog∣nosco.	34. Then said Mary unto the Angel how shall this be, seeing I know not a man?
35. Et respondens Angelus, dixit ei: S. Spiri∣tus superveniet in Te, & Uirtus Altissimi ob∣umbrabit 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, shalbe 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 Ste∣rilis.	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 om∣ne verbum.	37. For with God, nothing shalbe impossible.
38. Dixit autem Maria; Ecce Ancilla Domi∣ni! 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 wi∣sest 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 adven∣tured 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 vi∣derunt) 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-Mo∣ther, 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 Hu∣militas, 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 foun∣dation of the world; nor ever shall be to the end of it, as the Incarna∣tion 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 * 1.1 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, & de∣scenderes) 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 Cham∣ber, 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 * 1.2 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 My∣sterie. 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 * 1.3 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 Per∣sons. 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 * 1.4 after, from the Birth, backe hither, you may quickly know more cer∣taintie; that it was (at the Chap. 2. verse 1.) When Augustus Caesar * 1.5 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 Idu∣maean: * 1.6 and, at this time, was Christ Incarnate: So (heere) is the Pro∣phecy fulfilled.

I will not take upon me (with the Postillers) for more particulari∣tie, 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 Institu∣tion 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. * 1.7 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 con∣ceived; 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, * 1.8 (as Adrichomius reckons) twentyfoure yeeres. From this Towne, He got * 1.9 a Name, Iesus Nazarenus: and Saint Matthew sayes, there was a Pro∣phecy * 1.10 for it: He shall be called a * 1.11 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 * 1.12 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: (Can∣ticles 2. 1.) * 1.13 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, * 1.14 Are not all these which speake of Galilee. These bee some Honours (in∣deed) 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 * 1.15 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 * 1.16 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, de∣spised Place it was: Out of Galilee ariseth no Prophet. He was borne in * 1.17 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 Humili∣tie 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 a∣part;) 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 third∣ly 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 Dia∣logue: and thirdly a Conception: and they have each a threefold re∣lation.

The Message hath relation; First, to God, the Person, that sent it: * 1.18 Secondly, to Gabriel, the Messenger, that brought it: and thirdly, to Mary, the Party, to whom it was brought. The Dialogue hath Re∣lation; * 1.19 First, to Mary, that demands: Secondly, to Gabriel, that an∣swers: and thirdly, to God, concerning whom. The Conception re∣lates; * 1.20 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: Se∣condly, 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 third∣ly, 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, interce∣ding: and a Woman consenting. So (heere) he is Restored; God ordai∣ning: 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 * 1.21 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 An∣gel, 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 (after∣wards) 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 prae∣s•…•…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 * 1.22 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 en∣quirest 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 med∣dle 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 ad∣mire, but imitate him in his humilitie; that sent not onely his Messen∣ger, 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 * 1.23 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 al∣wayes 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 fortitudi∣nem

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 Pro∣phet? 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 conci∣peret: * 1.24 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 plaine∣ly, * 1.25 and sensibly instructed. Thirdly, that Shee herselfe might have oc∣casion to offer her owne obedience to the will of God; ecce Ancilla Do∣mini. * 1.26 Fourthly, that there being a Marriage to bee made betweene the Sonne of God, and our Nature, the consent of the Virgin might * 1.27 be had, Locototius humanae naturae: for though Predestination be com∣pleate, sine nostro arbitrio causante; yet it is not, sine nostro arbitrio con∣sentiente? so some speake.

2. Now, why an Angel; rather then a Prophet?

First, that Gods ordinance might bee kept: who commonly de∣clares divine Mysteries to men, by the Ministery of Angels: and so, * 1.28 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 * 1.29 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 An∣gel (not a Prophet) to instruct the Virgin in our Restitution: So here is * 1.30 a good Angel conversing with a woman, about our Salvation; as, at first, there was an evill one, conversing with a woman about our O∣verthrow. Thirdly, for the agreement betweene the Persons: for, Sem∣per est Angelis cognata Virginitas, Angels, and Virgins are of a Consan∣guinity. * 1.31

3. Lastly, why by corporall vision? First, because God was to be made manifest in the flesh; therefore the Messenger was to bee visible * 1.32 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 her∣selfe: for since Shee bore God, not onely in her minde, but also in her * 1.33 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 Mes∣sage. For, we apprehend that more certainely which we see with our * 1.34 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 prefi∣gured

in the 24. of Gen. As Abraham sent his Servant (there,) to * 1.35 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 con∣cealed 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 oc∣cidetur: * 1.36 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 hum∣bled 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 * 1.37 calls her, by her Name. And that, was Mary. For which, we are part∣ly 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 de∣scribe her by the mysteries of her Names Interpretation: as, that it signifies Bitternesse, and Exaltation: and, that as Christ tooke to him∣selfe 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 * 1.38 both which, Questions have beene raised. * 1.39

First, why should Christ be borne of a Woman, the weaker Sexe, rather then of a Man, the more noble, and so, more miraculous. * 1.40

Secondly, if, of a Woman; why, of a Virgin? Thirdly, if of a Virgin; * 1.41 why was Shee Espoused? Fourthly, if Espoused; why, to one of the * 1.42 House of David? that all this was so, is plaine in the Text: why it * 1.43 should be so, shall be answered.

1. First: Why he was borne of a Woman, not, of a Man? Be∣cause * 1.44 the Lord would doe a new thing upon the Earth; A woman shall * 1.45 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 exe∣cute 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 tru∣ly borne of a Woman, to shew that he had a naturall, and no fan∣tasticall or fictitious Body.

Secondly, But if, of a Woman: why, of a Virgin? Certainly * 1.46 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 Vir∣gin, 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: there∣fore 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 Mo∣ther; 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 Regenerati∣on; which (like his) as S. Iohn sayes: is not of the will of the flesh, nor of * 1.47 the will of man, but of God: therefore S^t. Augustine well concludes: O∣portebat 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. * 1.48

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 * 1.49 those Infidels, as one Illegitimatly borne; for had shee beene unmarri∣ed, who could have blamed Herod, and the Iewes (saies S^t. Ambrose) * 1.50 if they should seeme to persecute a Childe borne unlawfully? Thirdly, * 1.51 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 * 1.52 her, as an Harlot, by their Law, Deut. 22. if shee had had a Childe, and * 1.53 never a Husband. Secondly, that shee might be kept from scandall, as * 1.54 well as from punishment. Thirdly, that Ioseph might be to her, and her * 1.55 Infant a provident Provider, and loving Companion, in all their neces∣sities, and dangers.

3. Lastly, for our sakes. First, to Commend not onely the pure∣nesse of Virginitie, of which Christ was borne; but also, the dignitie * 1.56 of Matrimonie; without which, Christ would not be borne. Second∣ly, that the Iewes might not say, we had an Illegitimate Messiah. Third∣ly, * 1.57 that our Virgins might have no colour to offend, by her example. * 1.58

4. Now, Why shee was espoused to a man of Davids house? was first, and principally, to show that Shee (Christs Mother also) was * 1.59 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; there∣fore secondly, that his Genealogie might be described to the Iewes (ac∣cording * 1.60 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 * 1.61 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 * 1.62 House: fourthly, and lastly, to show the Virgins Humilitie. For, * 1.63 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 low∣linesse: 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 * 1.64 Fleece, was a signe of the Iewes delivery; and the Conception of this * 1.65 Virgin, a signe, and a beginning of ours. Thirdly, this Fleece recei∣ved the Dew, without hurt to the Wooll: and this Virgin conceived * 1.66 this immortall Dew, without the corruption of her flesh. Fourthly, Gedeon wrung out this Dew, and filled a Vessell with it: and Mary * 1.67 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 * 1.68 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, * 1.69 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, * 1.70 in that Seate, Salomon sate to Iudge all the people: and, in that flesh * 1.71 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 * 1.72 selfe, being an immaculate, and perpetuall Virgin. And, as long kept Ivory, turnes red: so long kept Virginity (as in her,) turnes into Mar∣tyrdome. Fifthly, that Ivory was covered over with the best Gold; and her chast Body was gloriously enriched with the beames of the * 1.73 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, * 1.74 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 * 1.75 Gratiam. Mulier pudica, saith the Ben-Sirach, Ecclus. 26. 15. A mo∣dest * 1.76 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 * 1.77 Salutation that might bee: Here, shee thought: and, in the second of * 1.78 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 de∣gree, is her Modesty: She feared; Turbata est; She was abashed: like * 1.79 a good Maid, at the presence of a man. And, She answered the An∣gel 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 * 1.80 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 Za∣chary * 1.81 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 de∣gree, * 1.82 is her Obedience: Shee consents, and becomes readily obedient * 1.83 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 no∣stram. So Shee obeyed, and said, fiat mihi secundum verbum tuum, be it to Me, according to thy Word. The last degree, is her Humili∣ty: which is the adjunct to her Obedience: and the very axis of all * 1.84 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 Ser∣vant, in Humility. Quae est haec sublimis Humilitas? (sayes Saint Ber∣nard) facta est Mater Dei, & dicet se Ancillam? What sublime Hu∣mility 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 Vir∣gin Mary, was the heavenly Ladder, by which our God descended to the Earth. The very ground of her Magnificat is respexit humi∣litatem: the Respexit (heere,) and the Exaltavit both, are Humilita∣tem, not Virginitatem: had shee not beene humbled to Ancil∣lam 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 invi∣ted, * 1.85 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; * 1.86 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 here∣after 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 Sa∣lomon, 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 Bles∣sed * 1.87 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. Second∣ly, 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 some∣what * 1.88 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. There∣fore, except the Romanists can make better, they are like to obtaine no∣thing 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 hu∣milibus 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 * 1.89 Sterilis]: Shee, avoided both these. Gods Curse; because shee re∣mained 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 Bles∣sed 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 re∣late the Mysterie of the Incarnation. And (first) He tels her what * 1.90 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 * 1.91 Prophet, so long before: Ecce Virgo concipiet & pariet Filium. Onely, God be thanked, the Time altered: that, was long since prophesied; and * 1.92 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, me∣los; 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 * 1.93

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 * 1.94 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. Se∣condly; 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 * 1.95 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 en∣quire * 1.96 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 Myste∣ry, 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 um∣bra 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 to∣gether; 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 adven∣tured 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 concep∣tion 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 Mirabi∣le, 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 * 1.97 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 ef∣fect, 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 be∣ing 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 San∣ctus, 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 Influ∣ence of the Holy Ghost; who is Spiritus Charitatis. Therefore, Con∣ceptus 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 Com∣munication. 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 Concep∣tu 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 Green∣nesse; so Christ was Conceived, and borne of her; and yet Shee lost not her Virginitie. Hee descended (there), to deliver them from Ae∣gypt; and He descended (here) to deliver us from hell, and the darke∣nesse thereof. And this, for the second part of the Message; the decla∣ration 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 Eliza∣beth: * 1.98 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 Gir∣dle, 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 * 1.99 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 me∣mory of his Incarnation. Hee was brought downe into the dust of our Earth, (our flesh.) But, when hee rode magnificently into Ierusa∣lem with * 1.100 the Acclamations of Rex Israel, and Gloria in Excelsis, a∣bout 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 * 1.101 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 * 1.102

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 * 1.103 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 * 1.104 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 * 1.105 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, * 1.106 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 Oli∣vet, riding humbly on a poore Asse; So now, Hee descended from * 1.107 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 * 1.108 us. Therefore the Prophet, so long agoe, called him, Rex tuus (non a∣lienus) thy King; ex te natus: in te nutritus: pro te moriturus. Hee * 1.109 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 Ieru∣salem with a Quoties volui? shewing how oft, before, Hee would have * 1.110 called them: so, he came not (this day) in the flesh, till he had shew∣ed 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 Ap∣paritions, in the likenesse of man, before his comming. Tenthly, Hee wept, when he drew neere the City: and no doubt but He cryed, when * 1.111 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 Ie∣remy, weeping over Ierusalem, for the Babylonish Captivity: as Hee wept over it (heere) for the Romish, which it was, shortly after, to suffer. E∣leventhly, Hee had (there) his Disciples Clamantes: and (heere) also * 1.112 his Angel Annuncians: they proclamied his Title in the Streets, Bea∣tus 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 flou∣rishing 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 * 1.113 these Dayes have one * 1.114 with another.

But, the Fathers have made a more mysterious Explanation of some of these Things; which, (with what we have added) we will briefe∣ly take view of. First, they compare this taking of our Flesh, to his * 1.115 Riding on the Asse. For, as the Asse, is an ignorant Beast, fit for bur∣then: 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 * 1.116 of the Crosse, on their backs: I am sure, that since He tooke our hu∣mane 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 * 1.117 Dominum in corpore vestro. We must beare his Burthen; wee are led * 1.118 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. * 1.119

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 * 1.120 * 1.121 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 * 1.122 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, * 1.123 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 Humani∣tie * 1.124 with the words of their mouthes. Simple Wisedome, is more glo∣rious 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 I∣diotarum Apostolorum, out of the mouthes of the simple. And, though they speake simply, and seeme simple in our carnall eyes; yet, * 1.125 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 sen∣tences * 1.126 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 em∣ploy, * 1.127 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 * 1.128 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 * 1.129 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 * 1.130 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 sal∣vum me fac (in Hebrew) is Anna Adonai Osianna. Therefore they cry∣ed Osanna Rex Israel, filio David: Benedictus qui venit in nomine Pa∣tris; Benedictum, quod venit regnum patris David: Pax in Coelo, Gloria in Excelsis: Hosanna in Altissimis: Almost the very Song of the An∣gels, 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 Fa∣ther. Blessed is now the Kingdome of our Father David, to whom hee was promised: he that comes is blessed: and he comes blessing. Hosan∣na * 1.131 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, * 1.132 in the highest heavens. Because Christ came, in his humanity, meri∣toriously; 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: * 1.133 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 * 1.134 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 * 1.135 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 * 1.136 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 * 1.137 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 glo∣rious 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 alte∣red 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 * 1.138 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 bot∣tome, 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 S^t. Ber∣nard) 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 Go∣spel 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.

Notes

• * 1.1

  Deut. 4. 32.
• * 1.2

  2. Kings 7. 9.
• * 1.3

  Cap. 1. 3.
• * 1.4

  Gen. 18. 10.
• * 1.5

  Chap. 2.
• * 1.6

  Gen. 49. 10.
• * 1.7

  Ier•…•…. 31. 22.
• * 1.8

  Matth. 2. 23.
• * 1.9

  Fol. 141.
• * 1.10

  Matth. 2. 23.
• * 1.11

  or, Naza∣rene.
• * 1.12

  Matth. 4. 15.
• * 1.13

  Cant. 2. 1.
• * 1.14

  Acts 2. 7.
• * 1.15

  Iohn 1. 46.
• * 1.16

  1. Reg. 9. 11.
• * 1.17

  Iohn 7. 52.
• * 1.18

  1.
• * 1.19

  2.
• * 1.20

  3.
• * 1.21

  1. God.
• * 1.22

  〈◊〉〈◊〉. 5. 10. Iohn 3. 16.
• * 1.23

  2. Gabriel.
• * 1.24

  1.
• * 1.25

  2.
• * 1.26

  3.
• * 1.27

  4.
• * 1.28

  1.
• * 1.29

  Acts 7. 38. Gal. 3. 19. Heb. 2. 2.
• * 1.30

  2.
• * 1.31

  3.
• * 1.32

  1.
• * 1.33

  2.
• * 1.34

  3.
• * 1.35

  Gen. 24.
• * 1.36

  Dan. 9.
• * 1.37

  3. Mary.
• * 1.38

  1.
• * 1.39

  2.
• * 1.40

  1.
• * 1.41

  2.
• * 1.42

  3.
• * 1.43

  4.
• * 1.44

  1.
• * 1.45

  Iere. 31. 22.
• * 1.46

  2.
• * 1.47

  Iohn 1. 14.
• * 1.48

  3.
• * 1.49

  2.
• * 1.50

  4
• * 1.51

  3.
• * 1.52

  1.
• * 1.53

  Deut. 22.
• * 1.54

  2.
• * 1.55

  3.
• * 1.56

  1.
• * 1.57

  2.
• * 1.58

  3.
• * 1.59

  1.
• * 1.60

  2.
• * 1.61

  3.
• * 1.62

  Psal. 133.
• * 1.63

  4.
• * 1.64

  1.
• * 1.65

  2.
• * 1.66

  3.
• * 1.67

  4.
• * 1.68

  5.
• * 1.69

  1.
• * 1.70

  2.
• * 1.71

  3.
• * 1.72

  4.
• * 1.73

  5.
• * 1.74

  6.
• * 1.75

  7.
• * 1.76

  Eccle. 26. 15.
• * 1.77

  1.
• * 1.78

  Luke 2. 19. 52.
• * 1.79

  2.
• * 1.80

  3.
• * 1.81

  4.
• * 1.82

  Isai. 7. 14.
• * 1.83

  5.
• * 1.84

  6.
• * 1.85

  Matth. 10. Matth. 18.
• * 1.86

  Matth. 25.
• * 1.87

  Matth. 2.
• * 1.88

  1.
• * 1.89

  Gen. 3. 16.
• * 1.90

  2.
• * 1.91

  1.
• * 1.92

  Esay 7. 14.
• * 1.93

  They, that de∣ny 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, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that is, set you in joynt, for though they stand stiffely, yet (sure) they walk not uprightly, that deny this dutie.
• * 1.94

  2.
• * 1.95

  1. Quis.
• * 1.96

  2 Quo modo.
• * 1.97

  Quid.
• * 1.98

  3.
• * 1.99

  Luke 14. 10.
• * 1.100

  On Palme-Sunday.
• * 1.101

  1.
• * 1.102

  2.
• * 1.103

  3.
• * 1.104

  4.
• * 1.105

  5.
• * 1.106

  6.
• * 1.107

  7.
• * 1.108

  8.
• * 1.109

  Zach. 9. 9.
• * 1.110

  9.
• * 1.111

  10.
• * 1.112

  11.
• * 1.113

  The A•…•…∣nunciation, and Palme-Sund•…•…y.
• * 1.114

  Psal. 92. 12.
• * 1.115

  1.
• * 1.116

  2.
• * 1.117

  3.
• * 1.118

  1 Cor. 10.
• * 1.119

  Psal. 72. 23.
• * 1.120

  4.
• * 1.121

  Math. 21. 5.
• * 1.122

  5.
• * 1.123

  6.
• * 1.124

  7.
• * 1.125

  8.
• * 1.126

  9.
• * 1.127

  Acts 4.
• * 1.128

  10.
• * 1.129

  11.
• * 1.130

  12.
• * 1.131

  Iohn 5.
• * 1.132

  13.
• * 1.133

  14.
• * 1.134

  15.
• * 1.135

  16.
• * 1.136

  17.
• * 1.137

  18.
• * 1.138

  Iohn 12.