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 dwelt: 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 virtues by union and confederations; but if they persist in a sullen distance, 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 sanctify 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 advantages of evangelical ministrations. Thither we must come to him, or anywhere 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 ministry 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 interior beauties, which none know, but. they that dwell with him. The secrets of spiritual benediction are understood only by them, to whom they are conveyed, even by the Ichildren of his house". "Come and see."

5. St. 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 designed him to an eminency of office, at

a Secreta mea mihi et filiis domus meæ.-Clem. Alex. Strom.

least in signification, principally above his brother, or else separately and distinctly from him: to show that these graces and favours, which do not immediately co-operate to eternity, but are gifts and offices, or impresses of authority, are given to men irregularly, and without any order of predisponent causes, or probabilities on our part, but are issues of absolute predestination; and as they have efficacy from those reasons, which God conceals, so they have some purposes as concealed as their causes; only if God pleases to make us vessels of fair employment and of great capacity, we shall bear a greater burden, and are bound to glorify God with special offices. But as these exterior and ineffective graces are given upon the same good will of God, which made this matter to be a human 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 glorify God in the distinct capacity of grace, as before of a reasonable nature. And, besides that it teaches us to magnify God's free mercy, so it removes every such exalted person from being an object of envy to others, or from pleasing himself in vainer opinions: for God hath made him of such an employment, as freely and voluntarily as he hath made him a man, and he no more co-operated 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 extraordinary. But these things are never instruments of reputation among severe understandings, and never but in the sottish and unmanly apprehensions of the vulgar. Only 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, but as it passes through him. to the fountain of authority and grace, it extinguishes all pretences of opinion and pride.

6. When Jesus espied Nathanael (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 receiving it into his discipline, that it might now become a virtue and duty evangelical. 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 encourage enemies 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 religious actions, as by direct temptations to a sin. These are the purposes of private prudence, to which, in a greater measure, and upon more variety of rules, the governors 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 underminings of our neighbour, destroying his just interest to serve our own; stratagems to deceive, indefinite and insignificant answers, with fraudulent design; unjust and unlawful concealment of our purposes; fallacious promises and false pretences; flattery, and unjust, and unreasonable praise; saying one thing and meaning the contrary; pretending religion to secular designs; breaking faith; taking false oaths; and such other instruments of human purposes framed by the devil, and sent into the world to be perfected by man. Christian simplicity speaks nothing but its thoughts; and when it concerns prudence that a thought or purpose should be concealed, it concerns simplicity 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 always 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 Messias, and believed rightly upon an insufficient motive: which, because Jesus did accept, it gives testimony to us, that however faith be produced, by means regular or by arguments incompetent,

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 St. Paul rejoiced that Christ was preached, though by the envy of peevish persons; certainly God will not reject an excellent product, because it came from a weak and sickly parent: and he that brings good out of evil, and rejoices in that good, having first triumphed upon the evil, will certainly 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 persons believe as strongly, though they know not why, and love God as heartily, 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 heightening of their faith, than they had for the first production.

8. When Jesus had chosen these few disciples to be witnesses of succeeding accidents, every one of which was to be a probation of his mission and divinity, he entered 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 choose his spouse out from the communities of the world, and did mean to endear her by unions ineffable and glorious, and consign the sacrament by his blood, which he first gave in a secret representment, and afterwards in letter and apparent effusion. And although the holy Jesus did in his own person consecrate celibate, and abstinence, and chastity in his mother's: yet, by his presence, he also hallowed marriage, and made it honourable, not only in civil account and the rites of heraldry,

but in a spiritual sense, he having new sublimed it by making it a sacramental representment of the union of Christ and his spouse, the church. And all married persons should do well to remember what the conjugal society does represent, and not break the matrimonial bond, which is a mysterious 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 Mosaical 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 significart and sacramental, and every act of adultery is profanation and irreligion; it desecrates a temple, and deflowers a mystery.

9. The married pair were holy, but poor, and they wanted wine; and the blessed Virgin-mother, pitying the affront of the young man, complained to Jesus of the want; and Jesus 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 his glorious birth, and the miraculous accidents of his person, she longed till the time came, 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 discourse to her, that the time was near; and the forwardness of her love and holy desires possibly might go some minutes before his own precise limit. However, Jesus answered to this purpose, to show, that the work he was to do, was done not to satisfy her importunity, which is not occasion enough for a miracle, but to prosecute the great work of Divine designation. For, in works spiritual and religious, all exterior 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