Antiquitates christianæ, or, The history of the life and death of the holy Jesus as also the lives acts and martyrdoms of his Apostles : in two parts.

Ad SECT. II. Considerations concerning the circumstances of the Interval between the Conception and Nativity.

1. WHen the Blessed Virgin was ascertained of the manner of her becoming a Mo∣ther, and that her tremblings were over upon the security she should pre∣serve her Virgin purity as a clean oblation to the honour of God, then she expressed her consent to the Angelical message, and instantly she conceived the Holy Jesus in her Womb, by the supernatural and divine influence of the Holy Ghost. For she was highly zealous to reconcile her being Mother to the 〈◊〉〈◊〉, with those Purities and holy Coelibate which she had designed to keep as advantages to the interests of Religi∣on, and his honour who chose her from all the daughters of Adam, to be instrumental of the restitution of grace and innocence to all her Father's family. And we shall re∣ceive benefit from so excellent example, if we be not so desirous of a Priviledge as of a Vertue, of Honour as of Piety: and as we submit to the weight and pressure of sad∣nesses and infelicities, that God's will may be accomplished; so we must be also ready to renounce an exteriour grace or favour, rather than it should not be consistent with exemplar and rare Piety.

2. When the Son of God was incarnate in the Womb of his Virgin-Mother, the Holy Maid arose; and though she was superexalted by an honour greater than the world yet ever saw, she still dwelt upon the foundation of Humility; and to make that vertue more signal and eminent, she arose and went hastily to visit her Cousin Eli∣zabeth, who also had conceived a son in her old age: for so we all should be curious and watchful against vanities and transportations, when we are advanced to the gaye∣ties of prosperous accidents, and in the greatest priviledges descend to the lowest, to exercise a greater measure of Vertue against the danger of those tentations which are planted against our heart to ruine our hopes and glories.

3. But the Joys that the Virgin-Mother had were such as concerned all the world, and that part of them which was her peculiar she would not conceal from persons apt to their entertainment, but go to publish God's mercy toward her to another holy person, that they might joyn in the praises of God; as knowing, that though it may be conve∣nient to represent our personal necessities in private, yet God's gracious returns and the blessings he makes to descend on us are more fit, when there is no personal danger col∣laterally appendent, to be published in the Communion of Saints; that the Hopes of others may receive increase, that their Faith may have confirmation, that their Cha∣rity and Eucharist may grow up to become excellent and great, and the praises of God may be sung aloud, till the sound strike at Heaven, and joyn with the Hallelujahs which the Morning-stars in their Orbs pay to their great Creator.

4. When the Holy Virgin had begun her journey, she made haste over the Moun∣tains, that she might not only satisfie the desires of her joy by a speedy gratulation, but lest she should be too long abroad under the dispersion and discomposing of her retire∣ments: And therefore she hastens to an inclosure, to her Cousin's house, as knowing that all vertuous women, like Tortoises, carry their house on their heads, and their Chappel in their heart, and their danger in their eye, and their Souls in their hands, and God in all their actions. And indeed her very little burthen which she bare hin∣dred her not but she might make haste enough; and as her spirit was full of chearful∣ness and alacrity, so even her body was made aiery and vegete: for there was no Sin in her burthen to fill it with natural inconveniences; and there is this excellency in all spiritual things, that they do no disadvantage to our persons, nor retard our just tempo∣ral interests. And the Religion by which we carry Christ within us is neither so peevish as to disturb our health, nor so sad as to discompose our just and modest chearfulness, nor so prodigal as to force us to needs and ignoble trades; but recreates our body by the medicine of holy Fastings and Temperance, fills us full of serenities and complacencies by the sweetnesses of a holy Conscience and joys spiritual, promotes our temporal in∣terests by the gains and increases of the rewards of Charity, and by securing God's pro∣vidence over us while we are in the pursuit of the Heavenly Kingdom. And as in these dispositions she climb'd the mountains with much facility; so there is nothing in our whole life of difficulty so great but it may be managed by those assistances we receive from the Holiest Jesus, when we carry him about us; as the valleys are exalted, so the mountains are made plain before us.

5. When her Cousin Elizabeth saw the Mother of her Lord come to visit her, as the Lord himself descended to visit all the world in great humility, she was pleased and transported to the height of wonder and prophecy, and the Babe sprang in her womb and was sanctified, first doing his homage and adoration to his Lord that was in presence. And we also, although we can do nothing unless the Lord first prevent us with his gra∣cious visitation, yet if he first come unto us, and we accept and entertain him with the expresses and correspondencies of our duty, we shall receive the grace and honour of Sanctification. But if S. Elizabeth, who received testimony from God, that she walk∣ed in all the Commandments of the Lord blameless, was carried into ecstasie, wondring at the dignation and favour done to her by the Mother of her Lord; with what prepa∣rations and holy solemnities ought we to entertain his addresses to us by his Holy Sacra∣ment, by the immissions of his Spirit, by the assistances of his Graces, and all other his vouchsafings and descents into our hearts?

6. The Blessed Virgin hearing her Cousin full of spirit and prophecy, calling her blessed, and praising her Faith, and confirming her Joy, instantly sang her hymn to God, returning those praises which she received to him to whom they did appertain. For so we should worship God with all ourpraises, being willing upon no other condi∣tion to extend one hand to receive our own honour, but that with the other we might transmit it to God, that as God is honoured in all his Creatures, so he may be honour∣ed in us too; looking upon the Graces which God hath given us but as greater instru∣ments

and abilities to serve him, being none of ours, but talents which are intrusted into our Banks to be improved. But as a precious Pearl is orient and medicinal, be∣cause God hath placed those excellencies in it for ends of his own, but it self is dcad to all apprehensions of it, and knows no reflexions upon its own value; only God is mag∣nified in his work: so is every pious person precious and holy, but mortified to all vainer complacencies in those singularities and eminencies, which God placed there because he was so pleased, saying, there he would have a Temple built; because from thence he would take delight to receive glory and adoration.

7. After all these holy and festival joys which the two glad Mothers feasted them∣selves withal, a sad cloud did intervene and passed before the face of the Blessed Virgin. The just and righteous Joseph, her espoused Husband, perceiving her to be with child, was minded to put her away, as not knowing the Divinity of the fountain which watered the Virgin's sealed and hallowed Womb, and made it fruitful. But he purposed to do it privily, that he might preserve the reputation of his Spouse, whose Piety he knew was great, and was sorrowful it should now set in a sad night and be extinct. But it was an exemplar charity, and reads to us a rule for our deportment towards erring and lapsed persons, that we intreat them with meekness and pity and fear; not hastening their 〈◊〉〈◊〉, nor provoking their spirit, nor making their remedy desperate by using of them rudely, till there be no worse thing for them to fear if they should be dissolved into all licentiousness. For an open shame is commonly protested unto when it is reme∣diless,* 1.1 and the person either despairs and sinks under the burthen, or else grows impu∣dent and tramples upon it. But the gentleness of a modest and charitable remedy pre∣serves that which is Vertue's girdle, Fear and Blushing; and the beginning of a punish∣ment chides them into the horrour of remembrance and guilt, but preserves their meek∣ness and modesty, because they, not feeling the worst of evils, dare not venture upon the worst of sins.

8. But it seems the Blessed Virgin, having received this greatest honour, had not made it known to her Husband Joseph; and when she went to her Cousin Elizabeth, the Virgin was told of it by her Cousin before she spake of it her self, for her Cousin had it by revelation and the spirit of prophecy. And it is in some circumstances and from some persons more secure to conceal Visions, and those heavenly Gifts which create estimations among men, than to publish them, which may possibly minister to vanity; and those exteriour Graces may do God's work, though no observer note them but the person for whose sake they are sent: like rain falling in uninhabited Valleys, where no eye observes showers; yet the Valleys laugh and sing to God in their refresh∣ment without a witness. However, it is better to hear the report of our good things from the mouths of others than from our selves: and better yet, if the beauty of the Tabernacle be covered with skins, that none of our beauties be seen but by worship∣pers, that is, when the glory of God and the interests of Religion or Charity are con∣cerned in their publication. For so it happened to be in the case of the Blessed Virgin, as she related to her Cousin Elizabeth; and so it happened not to be, as she referred to her Husband Joseph.

9. The Holy Virgin could not but know that Joseph would be troubled with sorrow and insecure apprehensions concerning her being with child; but such was her Inno∣cence and her Confidence in God, that she held her peace, expecting which way God would provide a remedy to the inconvenience: for if we commit our selves to God in well doing as unto a faithful Creator, preserving the tranquillity of our spirits and the even∣ness of our temper in the assault of infamy and disreputation, God, who loves our In∣nocence, will be its Patron, and will assert it from the scandal, if it be expedient for us; if it be not, it is not fit we should desire it. But if the Holy Jesus did suffer his Mo∣ther to fall into misinterpretation and suspect, which could not but be a great affliction to her excellent spirit, rarely temper'd as an Eye, highly sensible of every ruder touch; we must not think it strange, if we be tried and pressed with a calamity and unhand∣some accidents: only remember, that God will find a remedy to the trouble, and will sanctifie the affliction, and secure the person, if we be innocent, as was the Holy Virgin.

10. But Joseph was not hasty in the execution of his purposes, nor of making his* 1.2 * 1.3 thoughts determinate, but stood long in deliberation, and longer before he acted it,* 1.4 because it was an invidious matter, and a rigour: He was first to have defam'd and accus'd her publickly, and, being convicted, by the Law she was to die, if he had gone the ordinary way; but he who was a just man, that is, according to the style of Scripture and other wise Writers, a good, a charitable man, found that it was more

agreeable to Justice, to treat an offending person with the easiest sentence, than to put things to extremity, and render the person desperate and without remedy, and provo∣ked by the suffering of the worst of what she could fear. No obligation to Justice does force a man to be cruel, or to use the sharpest sentence. A just man does Justice to every man and to every thing; and then, if he be also wise, he knows there is a debt of mercy and compassion due to the infirmities of a man's nature, and that debt is to be* 1.5 paid: and he that is cruel and ungentle to a sinning person, and does the worst thing to him, dies in his debt, and is unjust. Pity, and forbearance, and long-suffering, and fair interpretation, and excusing our brother, and taking things in the best sence, and passing the gentlest sentence, are as certainly our duty, and owing to every person that does offend and can repent, as calling men to account can be owing to the Law, and are first to be paid; and he that does not so is an unjust person: which because Jo∣seph was not, he did not call furiously for Justice, or pretend that God required it at his hands presently, to undo a suspected person; but waved the killing letter of the Law, and secured his own interest and his Justice too, by intending to dismiss her pri∣vately. But before the thing was irremediable, God ended his Question by a heaven∣ly demonstration, and sent an Angel to reveal to him the Innocence of his Spouse, and the Divinity of her Son; and that he was an immediate derivative from Heaven, and the Heir of all the World. And in all our doubts we shall have a resolution from Hea∣ven or some of its Ministers, if we have recourse thither for a Guide, and be not hasty in our discourses, or inconsiderate in our purposes, or rash in judgment. For God loves to give assistances to us, when we most fairly and prudently endeavour that Grace be not put to do all our work, but to facilitate our labour; not creating new faculties, but improving those of Nature. If we consider warily, God will guide us in the determi∣nation: But a hasty person out-runs his guide, prevaricates his rule, and very often en∣gages upon error.

Notes

• * 1.1

  —〈◊◊◊〉〈◊◊◊〉 su∣mit.
• * 1.2

  1 John 1. 9.
• * 1.3

  Psal. 111. 3.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Phi∣lostr. 〈◊◊〉〈◊◊〉 Appollon. l. 3. 〈◊〉〈◊〉. 7.
• * 1.5

  Non 〈◊〉〈◊〉 ab 〈◊◊〉〈◊◊〉, sed 〈◊〉〈◊〉 ab 〈◊◊◊〉〈◊◊◊〉 justifi 〈◊◊〉〈◊◊〉. Ambros.