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. X. Considerations touching the Vocation of five Disciples, and of the first Miracle of JESVS, done at Cana in Galilee.

[illustration]

Christ calling Peter and Andrew.

Matth. 4. 18, 19, 20.Jesus walking by the sea of Galilee saw two brethren, Simon called Peter & Andrew his brother, casting a net into the sea, (for they were fishers). And he saith unto them, follow me, and I will make you fishers of men. And they straightway left their nets, and followed him.

[illustration]

Nathanaels coming to Christ.

John 45, 46. Philip findeth Nathanael & saith unto him, we have found him, of whom Moses in y^e •• and y^e prophets did write, Jesus of Nazareth y^e son of Joseph, Nathanael said unto him, can any good thing come out of Nazareth? Philip saith unto him, come and see. Jesus saw Nathanael coming, & said, Behold an Israelite indeed, etc.

1. AS soon as ever John the Baptist was taught by the descent of the Holy Spirit that this was Jesus, he instantly preaches him to all that came near him. For the Holy Ghost was his Commission and instruction; and now he was a Minister Evan∣gelical, and taught all those that have the honour to be servants in so sacred imploy∣ment, that they must not go till they be sent, nor speak till they be instructed, 〈◊〉〈◊〉 yet hold their peace when their Commission is signed by the consignation of the Spirit in ordinary Ministery. For all power and all wisdom is from above, and in spiritual mini∣strations is a direct emanation from the Holy Spirit: that as no man is fit to speak the Mysteries of Godliness, be his person never so holy, unless he derive wisdom in order to such ministeries; so be he never so instructed by the assistance of art or infused know∣ledge, yet unless he also have derived power as well as skill, authority as well as know∣ledge from the same Spirit, he is not enabled to minister in publick in ordinary mini∣strations. The Baptist was sent by a prime designation to prepare the way to Jesus, and was instructed by the same 〈◊〉〈◊〉, which had sanctified or consecrated him in his Mo∣ther's womb to this holy purpose.

2. When the Baptist had shewed Jesus to Andrew and another Disciple, they imme∣diately followed him with the distances and fears of the first approach, and the infir∣mities of new Converts; but Jesus seeing them follow their first light, invited them to see the Sun: For God loves to cherish Infants in grace, and having sown the immor∣tal seed in their hearts, if it takes root downwards, and springs out into the verdure of a leaf, he still waters it with the gentle rain of the Holy Spirit, in graces and new assistances, till it brings forth the fruits of a holy conversation. And God, who knows that Infants have need of pleasant, and gentle, and frequent nutriment, hath given

to them this comfort, that himself will take care of their first beginnings, and improve them to the strength of men, and give them the strengths of nature, and the wisdom of the Spirit, which ennoble men to excellencies and perfections. By the preaching of the Baptist they were brought to seek for Christ, and when they did, Christ found them, and brought them home, and made them stay all night with him; which was more fa∣vour than they look'd for. For so God usually dispenses his mercies, that they may run over our thoughts and expectations, and they are given in no proportion to us, but according to God's measures; he considering not what we are worthy of, but what is fit for him to give; he only requiring of us capacities to receive his favour, and fair re∣ception and entertainment of his graces.

3. When Andrew had found Jesus, he calls his Brother Simon to be partaker of his joys, which (as it happens in accidents of greatest pleasure) cannot be contained within the limits of the possessor's thoughts. But this calling of Peter was not to a beholding, but to a participation of his felicities: for he is strangely covetous who would enjoy the Sun, or the Air, or the Sea, alone; here was treasure sor him and all the world: and by lighting his brother Simon's taper, he made his own light the greater and more glorious. And this is the nature of Grace, to be diffusive of its own excellencies; for here no 〈◊〉〈◊〉 can inhabit: the proper and personal ends of holy per∣sons in the contract and transmissions of Grace are increased by the participation and communion of others. For our Prayers are more effectual, our aids increased, our incouragement and examples more prevalent, God more honoured, and the rewards of glory have accidental advantages, by the superaddition of every new Saint and bea∣tified person; the members of the mystical body, when they have received nutriment from God and his Holy Son, supplying to each other the same which themselves recei∣ved, and live on, in the communion of Saints. Every new Star gilds the firmament, and increases its first glories: and those who are instruments of the Conversion of others, shall not only introduce new beauties, but when themselves shine like the stars in glory, they shall have some reflexions from the light of others, to whose fixing in the Orb of Heaven themselves have been instrumental. And this consideration is not only of use in the exaltations of the dignity Apostolical and Clerical, but for the enkindling even of private charities; who may do well to promote others interests of Piety, in which themselves also have some concernment.

4. These Disciples asked of Christ where he 〈◊〉〈◊〉: Jesus answered, Come and see. It was an answer very expressive of our duty in this instance. It is not enough for us to understand where Christ inhabits, or where he is to be found; for our understandings may follow him afar off, and we receive no satisfaction unless it be to curiosity; but we must go where he is, eat of his meat, wash in his Lavatory, rest on his beds, and dwell with him: for the Holy Jesus hath no kind influence upon those who stand at distance, save only the affections of a Loadstone, apt to draw them nigher, that he may transmit his vertues by union and confederations; but if they persist in a sullen di∣stance, they shall learn his glories as Dives understood the peace of Lazarus, of which he was never to participate. Although the Son of man hath not where to lay his head, yet he hath many houses where to convey his Graces; he hath nothing to cover his own, but he hath enough to sanctifie ours: and as he dwelt in such houses which the charity of good people then afforded for his entertainment; so now he loves to abide in places which the Religion of his servants hath vowed to his honour, and the ad∣vantages of Evangelical ministrations. Thither we must come to him, or any-where else where we may enjoy him: He is to be found in a Church, in his ordinances, in the communion of Saints, in every religious duty, in the heart of every holy person; and if we go to him by the addresses of Religion in Holy places, by the ministery of Holy rites, by Charity, by the adherences of Faith, and Hope, and other combining Graces, the Graces of union and society, or prepare a lodging for him within us, that he may come to us, then shall we see such glories and interiour beauties, which none* 1.1 know but they that dwell with him. The secrets of spiritual benediction are under∣stood only by them to whom they are conveyed, even by the children of his house. Come and see.

5. S. Andrew was first called, and that by Christ immediately, his Brother Simon next, and that by Andrew; but yet Jesus changed Simon's name, and not the other's; and by this change design'd him to an eminency of Office, at least in signification, prin∣cipally above his Brother, or else separately and distinctly from him: to shew that these Graces and favours which do not immediately cooperate to eternity, but are gifts and offices, or impresses of authority, are given to men irregularly, and without any or∣der

of predisponent causes, or probabilities on our part, but are issues of absolute pre∣destination; and as they have efficacy from those reasons which God conceals, so they have some purposes as conccal'd as their causes; only if God pleases to make us vessels of fair imployment and of great capacity, we shall bear a greater burthen, and are bound to glorifie God with special offices. But as these exteriour and ineffective Gra∣ces are given upon the same good will of God which made this matter to be a humane Body, when, if God had so pleased, it was as capable of being made a Fungus or a Sponge: so they are given to us with the same intentions as are our Souls, that we might glorifie God in the distinct capacity of Grace, as before of a reasonable nature. And besides that it teaches us to magnifie God's free mercy, so it removes every such exalted person from being an object of envy to others, or from pleasing himself in vain∣er opinions: for God hath made him of such an imployment as freely and voluntarily as he hath made him a Man, and he no more cooperated to this Grace than to his own creation, and may as well admire himself for being born in Italy, or from rich parents, or for having two hands or two feet, as for having received such a designation extraor∣dinary. But these things are never instruments of reputation among severe under∣standings, and never but in the sottish and unmanly apprehensions of the vulgar. On∣ly this, when God hath imprinted an authority upon a person, although the man hath nothing to please himself withal but God's grace, yet others are to pay the duty which that impression demands; which duty because it rapports to God, and touches not the man, 〈◊〉〈◊〉 as it passes through him to the fountain of authority and grace, it extinguish∣es all 〈◊〉〈◊〉 of opinion and pride.

6. When Jesus espied 〈◊〉〈◊〉 (who also had been called by the first Disciples) coming towards him, he gave him an excellent character, calling him a true Israelite in whom was no guile, and admitted him amongst the first Disciples of the Institution; by this character in one of the first of his Scholars hallowing Simplicity of spirit, and re∣ceiving it into his Discipline, that it might now become a vertue and duty Evangeli∣cal. For although it concerns us as a Christian duty to be prudent, yet the Prudence of Christianity is a duty of spiritual effect, and in instances of Religion with no other purposes than to avoid giving offence to those that are without and within; that we cause no disreputation to Christianity; that we do nothing that may incourage ene∣mies to the Religion; and that those that are within the communion and obedience of the Church may not suffer as great inconveniences by the indiscreet conduct of religi∣ous actions as by direct temptations to a sin. These are the purposes of private Pru∣dence, to which in a greater measure and upon more variety of rules the Governours of Churches are obliged. But that which Christian Simplicity prohibits is the mixing arts and unhandsome means for the purchase of our ends; witty counsels that are un∣derminings of our neighbour, destroying his just interest to serve our own, stratagems to deceive, infinite and insignificant answers with fraudulent design, unjust and un∣lawful concealment of our purposes, fallacious promises and false pretences, flattery and unjust and unreasonable praise, saying one thing and meaning the contrary, pretend∣ing Religion to secular designs, breaking faith, taking false oaths, and such other in∣struments of humane purposes framed by the Devil, and sent into the world to be per∣fected by man. Christian Simplicity speaks nothing but its thoughts; and when it concerns Prudence that a thought or purpose should be concealed, it concerns Simpli∣city that silence be its cover, and not a false vizor; it rather suffers inconvenience than a lie; it destroys no man's right, though it be inconsistent with my advantages; it reproves freely, palliates no man's wickedness; it intends what it ought, and does what is bidden, and uses courses regular and just, sneaks not in corners, and walks al∣ways in the eye of God and the face of the world.

7. Jesus told Nathanael that he knew him, when he saw him under the Fig-tree; and Nathanael took that to be probation sufficient that he was the 〈◊〉〈◊〉, and believed rightly upon an insufficient motive: which because Jesus did accept, it gives testimo∣ny to us, that however Faith be produced, by means regular or by arguments incom∣petent, whether it be proved or not proved, whether by chance or deliberation, whether wisely or by occasion, so that Faith be produced by the instrument, and love by Faith, God's work is done, and so is ours. For if S. Paul rejoyced that Christ was preached, though by the 〈◊〉〈◊〉 of peevish persons; certainly God will not reject an excel∣lent product because it came from a weak and sickly parent: and he that brings good out of evil, and rejoyces in that good, having first triumphed upon the evil, will cer∣tainly take delight in the Faith of the most ignorant persons, which his own grace hath produced out of innocent, though insufficient, beginnings. It was folly in Naaman

to refuse to be cured, because he was to recover only by washing in Jordan. The more incompetent the means is, the greater is the glory of God, who hath produced waters from a rock, and fire from the collision of a sponge and wool; and it is certain, the end, unless it be in products merely natural, does not take its estimate and degrees from the external means. Grace does miracles, and the productions of the Spirit in respect of its instruments are equivocal, extraordinary, and supernatural; and ignorant per∣sons believe as strongly, though they know not why, and love God as 〈◊〉〈◊〉, as greater spirits and more excellent understandings: and when God pleases, or if he sees it expedient, he will do to others as to Nathanael, give them greater arguments and better instruments for the confirmation and heightning of their 〈◊〉〈◊〉, than they had for the first production.

8. When Jesus had chosen these few Disciples to be witnesses of succeeding acci∣dents, every one of which was to be a probation of his mission and Divinity, he en∣tred into the theatre of the world at a Marriage-feast, which he now first hallowed to a Sacramental signification, and made to become mysterious: he now began to chuse his Spouse out from the communities of the world, and did mean to endear her by uni∣ons ineffable and glorious, and consign the Sacrament by his bloud, which he first gave in a secret 〈◊〉〈◊〉, and afterwards in 〈◊〉〈◊〉 and apparent effusion. And al∣though the Holy Jesus did in his own person consecrate Coelibate, and Abstinence, and Chastity in his Mother's: yet by his 〈◊〉〈◊〉 he also hallowed Marriage, and made it honourable, not only in civil account and the rites of Heraldry, but in a spiritu∣al sence, he having new sublim'd it by making it a Sacramental representment of the union of Christ and his 〈◊〉〈◊〉 the Church. And all married persons should do 〈◊〉〈◊〉 to remember what the conjugal society does represent, and not break the matrimonial bond, which is a 〈◊〉〈◊〉 ligament of Christ and his Church; for whoever dissolves the sacredness of the Mystery, and unhallows the Vow by violence and impurity, he dissolves his relation to Christ. To break faith with a Wife or Husband is a divorce from Jesus, and that is a separation from all possibilities of Felicity. In the time of the 〈◊〉〈◊〉 Statutes, to violate Marriage was to do injustice and dishonour and a breach to the sanctions of Nature, or the first constitutions: But two bands more are added in the Gospel, to make Marriage more sacred. For now our Bodies are made Temples of the Holy Ghost, and the Rite of Marriage is made significant and Sacramental, and eve∣ry act of Adultery is Profanation and Irreligion, it 〈◊〉〈◊〉 a Temple, and deflours a Mystery.

9. The Married pair were holy, but poor, and they wanted wine, and the Blessed Virgin-Mother, pitying the 〈◊〉〈◊〉 of the young man, complained to Jesus of the want; and 〈◊〉〈◊〉 gave her an answer which promised no satisfaction to her purposes. For now that Jesus had lived thirty years, and done in person nothing answerable to 〈◊〉〈◊〉 glorious Birth and the miraculous accidents of his Person, she longed till the time 〈◊〉〈◊〉 in which he was to manifest himself by actions as miraculous as the Star of his Birth: She knew by the rejecting of his Trade, and his going abroad, and probably by his own 〈◊〉〈◊〉 to her, that the time was near; and the forwardness of her love and holy desires 〈◊〉〈◊〉 might go some minutes before his own precise limit. How∣ever 〈◊〉〈◊〉 answered to this purpose, to shew, that the work he was to do was done not to satisfie her importunity, which is not occasion enough for a Miracle, but to pro∣secute the great work of Divine designation. For in works spiritual and religious all exteriour relation ceases. The world's order, and the manner of our nature, and the infirmities of our person have produced Societies, and they have been the parents of Relation; and God hath tied them fast by the knots of duty, and made the duty the occasion and opportunities of reward: But in actions spiritual, in which we relate to God, our relations are sounded upon the Spirit, and therefore we must do our duties upon considerations separate and spiritual, but never suffer temporal relations to impede our Religious duties. Christian Charity is a higher thing than to be confined within the terms of dependence and correlation, * 1.2 and those endearments which leagues or nature or society have made, pass into spiritual, and, like Stars in the presence of the Sun, appear not when the heights of the Spirit are in place. Where duty hath prepa∣red special instances, there we must for Religion's sake promote them; but even to our Parents or our Children the charities of Religion ought to be greater than the affections of Society: And though we are bound in all offices exteriour to prefer our Relatives before others, because that is made a Duty; yet to purposes spiritual, all persons emi∣nently holy put on the efficacy of the same relations, and pass a duty upon us of religi∣ous affections.

10. At the command of Jesus the Water-pots were filled with water, and the wa∣ter was by his Divine power turned into wine; where the different oeconomy of God and the world is highly observable. Every man sets forth good wine at first, and then the worse: But God not only turns the water into wine, but into such wine that the last draught is most pleasant. The world presents us with fair language, promising 〈◊〉〈◊〉, convenient fortunes, pompous honours, and these are the outsides of the bole; but when it is swallowed, these dissolve in the instant, and there remains 〈◊〉〈◊〉, and the malignity of Coloquintida. Every sin 〈◊〉〈◊〉 in the first address, and carries light in the face, and hony in the lip; but when we have well drunk, then comes that which is worse, a whip with six strings, fears and terrors of Conscience, and shame and displea∣sure, and a caitive disposition, and diffidence in the day of death. But when after the manner of the purifying of the Christians we fill our Water-pots with water, watering our couch with our tears, and moistening our cheeks with the perpetual distillations of Repentance; then Christ turns our water into wine; first Penitents, and then Com∣municants; first waters of sorrow, and then the wine of the Chalice; first the justifi∣cations of Correction, and then the sanctifications of the Sacrament, and the effects of the Divine power, joy, and peace, and serenity, hopes full of confidence, and confi∣dence without shame, and boldness without presumption: for Jesus keeps the best wine till the last; not only because of the direct reservations of the highest joys till the nearer approaches of glory, but also because our relishes are higher after a long 〈◊〉〈◊〉 than at the first Essays; such being the nature of Grace, that it increases in relish as it does in fruition, every part of Grace being new Duty and new Reward.

Notes

• * 1.1

  〈◊◊◊〉〈◊◊◊〉 & 〈◊◊◊〉〈◊◊◊〉. Clem. Alex, 〈◊〉〈◊〉.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉 in exposit. ge∣neral.