receive their Instructions from him now Saint Peter was not that other Disciple by the leave of his pretended Champions for though the Scriptures name not who that other was and there are various conjectures yet the text at once manifesteth Saint Peters absence and his brother Andrews piety piety in his first address to Christ I and charity too Doctor Donne Serm. 71. in seeking of him up and bringing him to Christ vers 41. He first findeth his own brother Simon and saith unto him we have found the Messias which is to say being interpreted the Christ and he brought him to Jesus so that here that distinction doth but wrack the text that saith Saint Peter came first ad Apostolatum these two ad notitiam Familiaritatem that those in John 1. came first but to an acquaintance and conversation with Christ but here in Matthew 4. these were called Mat. 4.18 19 20. to the Apostleship yet to that conversation which was no small happiness Andrew came clearly before Peter and to this Apostleship here Peter did not come before Andrew S. Peter not the first with Christ for the text saith they came together and therefore I say the Church celebrates the memory of Saint Andrew first of any Saint in the year and after they have been altogether united in that one Festival of all Saints Saint Andrew is the first that hath a particular day he was Primogenitus Testamenti novi the first Christian the first begotten of the New Testament for Saint John Baptist was between the Testaments as Noah between the worlds a kind of Isthmus joyning both together he had his conception as t were in the old Testament for his coming and office in the womb of those Prophecies of Malachi Mal. 3.1 Isai 40.3 and Isaiah and so cannot be so intitely referred to the new Testament as Saint Andrew is Like him therefore Conversus converte being come to Christ thy self call thy brother to him Thou being converted strengthen thy brethren mos Apostolicus mos sit Christianus This was alwaies the Apostles manner and t is a very laudable Christian practice and fortified from the very law of nature all things indeavouring to the utmost to assimilate and turn things toward if not into their own nature as you see in fire water earth c. And thus having considered Saint Andrews person let us not take notice of his calling and that the Epistle for the day acquaints us with Mat. 4. Matth. 4.18 As Jesus walked by the sea of Galilee He saw two brethren Simon which was called Peter and Andrew his brother casting a Net into the Sea for they were Fishers and in that act our Saviour found them and called them to his service Almighty God is wont to bless men especially when busied in their proper element when well imployed and in their own vocations Why Christ chose such for his disciples we see our blessed Saviour in whom were hid all the treasures of wisdom Col. 2.3 did not chuse the grandees of the world big wits high degrees or authorities thereof but Seamen unlearned and indocil inured to a tempestuous element less capable of civil offices then other men and why did Christ take them having his choice sure of all things he made First negatively not that thereby was any scandal given or just occasion of that calumny of Julian the Apostata that he found it easie to seduce such poor ignorants as they were for Christ did when time served receive persons eminent eminent in learning as Saul was eminent in Authority as Nicodemas eminent in wealth and ability as Matthew Zacheus Ioseph c. But first he chose such men that when the world had considered their beginning their insufficiency then and unproperness for such imployment and yet withal that greatest work so far and so fast advanced by them nihil instrumentis they might ascribe nothing to the instruments but all unto the power of the workman whose school soon rendered them sufficient and so ever after might cheerfully come in unto him upon any invitation whatsoever Christ to make his work the better prosper in all ages after proceeded thus at first S. Augustine nec quaesivit per oratorem piscatorem as Saint Austin sweetly he sent not Rhetoricians to work upon these Fishermen sed de piscatore lucratus est Imperatorem but by these Fishermen hath reduced all those Kings Emperours and States which have imbraced the Christian Faith these 1600 yeers chusing the foolish things of the world to confound the wise and the weak things to overthrow the mighty 1 Cor. 2.27 Judg. 15.16 c. 1 Cor. 2. and Prosper saith this was fore-typed Iudg. 15. by Sampson slaying a thousand with the jaw-bone of an ass when Omnipotence is the Agent no matter what the Instrument of Fishermen Christ made them Fishers of men but first they followed him they came ad Discipulatū before they came ad Apostolatū they were taught and caught by him before they taught caught others they straightway left their nets and followed him the cheerfulness of which obedience is exalted in this that it was freshly upon the imprisonment of Iohn the Baptist whose Disciple S. Andrew had but lately been and thence might easily have been deterred and averted but the contemplation of sad examples past the apprehension of perils future the sense of persecutions present all cannot startle or retard those whom the love of Christ Jesus works upon effectually they followed for all that and followed at the first word sequere and but that one us'd to them they left their Nets they did not burn them saith one but at fit occasions again made use of them Iohn 21. as Christ found them after his resurrection John 21.1 Perfecta obedientia est imperfecta relinquere not to be too diligent to the world is the deligence God requires that we defer not the making our Reconciliation with him not sacrificing to our own Nets of gain or pleasure but leaving our Nets vitia sunt retia i.e. our darling sins multae relinquitis Hab. 1.16 si desideriis renunciatis you leave your nets if you renounce your vitious desires whether they be covetous Greg. magn in Mor. riotous or Ambitious and if Saint Andrew and others here followed Christ so in his poverty and humiliation what a sin will it be not to follow him sitting at the right hand of God Saint Andrew followed him both in life and death preaching Christ first in Scythia and afterwards in the interior parts of Aethiopia inur'd like Iacob to the extremities of heat and cold and after that saith Alsted he preached in Cappadocia Galatia Alstaedius in Chronol c. 27. Bithynia and along the Euxine sea nothing difficult to a willing mind much less to such a zealous diligence last of all in Thrace Macedonia Thessalia and Achaia where at length under Vespasian the Emperor he had the double honour of dying
is not here but is risen Hence then our Faith and Hope are quickened sufficiently both confirmed and fortified Now what though Afflictions and Diseases torture and even crucifie our Body What though our burdenous Tombstone stop up the mouth of our Grave and forbid Re-entry into the world what though the inviolable course of Nature seal up our Sepulcher for Time ner'e to open what though Corruption set worms and other noysom creatures as 't were to watch our carcasses yet shall they maugre all these the very same I say shall one day likewise find themselves redintegrated by this powerfull Resurrection we shall not be stoln away either by Mortality or Time then feare no more to trust thy Body then the Sower doth his Grain unto the Earth The Grave must come to Restitution and give account of each Dust and Atome committed to her trust and not so much as an hair of our head shall perish Luke 21. Luke 21.18 While the head is above water no fear of drowning Mirum esset si caput per unum corpus per aliud intraret 'T were strange indeed that the Head should enter Heaven at one door and the Body at another Socinus therefore was but sottish to deny the consequent of ours from Christs Resurrection Decet quemadmodum praecessit caput Bernard Serm. in Resurrect sequantur membra It is but naturall proportion that as the Head is gone before we all the other members should follow after Thus being acquainted with the Person observe next his Motion His progressive or Egressive motion Wherein are also those two poynts of locall motion Terminus à quo He is not here and Terminus ad quem He is risen The first is whence he rose and that was à statu mortuorum not from any Poeticall Limbus but from the state of the Dead à Sepulchro From the Grave From triumphing over Hell it selfe as Davids 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Septuagints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear it all Psal 116.10 He is not here Where our Meditations have overtaken the Disciples and are entring the Sepulcher where we find nothing but the Linnen left and Watchmen stupified But that Agnus occisus jam Leo vincens That Lamb which was slain Terminus à Quo. is now the Triumphing Lion of the Tribe of Judah too holy an One to see corruption He is not here in Earth or earthly Elements that is every where according to his Deity and Spirituall Influences Accedas Saducaee Sepulchrum inspice Come hither then Atheisticall Saduce and let thine Eye tutor thine Infidell Heart to a belief of the Resurrection Mark but the method of the Linnen Bern. in Fest Lineamina posita bene disposita That not onely remaining but keeping the severall postures of the parts that wore it And would a Thiefe have left it thinkest thou or left it so distinguished Or if the World had had a Thiefe so Honest Quam opportunitatem habuisset What time could he have had of stripping off those cleaving Sear-Clothes and bearing forth the Body so many Souldiers so many Watchmen present No no 't was that same Power onely which loosned formerly Saint Peters Fetters made this Winding sheet fall off the Deity it selfe so kept this Citie that the Watchmen watched but in vain In vain indeed for the sight of an Angell countenanced like lightning so terrified and amazed them that as though they had been struck with Lightning they became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 28.4 Even as dead men Fitter to be buried in the Sepulcher then to watch it So that the envious Sanedrim endeavour to revive them with money that usuall Aqua vitae of ill fainting Causes hiring the Souldiers to say That His Disciples came by night and stole him away The Jewes strong delusion to this day O stulta insania dormientes testes adhibent Rhemigius in locum Alas fond dream of sleeping Watchmen saith Rhemigius if they slept how could they perceive the Theft If not perceiv'd how could they witnesse it Not taken away and therefore risen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For He is not here And this is the strangest Epitaph that er'e was read on Sepulcher Non est hic Turn over all the leaves of Story and Antiquity become Companions of the Sunne like Drake and Cavendish travell the whole Circle of the Earth view all the Monuments Pyramids and Tombs of Mortals and you shall still meet with there a Trophae of Deaths Conquest a Stone ingraven with an Hic jacet Here lieth such Christs Epitaph or such an one Here he lieth be he a Nebuchadnezzar a Nimrod or Baltshassar Here the bright Hellen and great Alexander Here the wise Cato and learned Aristotle or what ever other Grandees of the world Here lie their Bodies bound in Fetters of Corruption chambred up in Dust prisoners to the Grave and Captives unto Death Hic jacet But in an holy Pilgrimage come we to our Saviours Sepulcher and to our equall joy and wonder we meet with Ensignes of Death's overthrow the stone removed from off his Grave and there an Angel penning this his Epitaph No his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Song of victory Non est hic He is not Here. Hee who is Life it selfe could not be detained of Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle 'T was impossible he should be holden of it But like his Type Samson Ruptis Laethi vinculis He breaketh the bonds of Death and casteth his Cords from him Nor from himselfe alone but from his Servants also 1 Corinth 15. 1 Cor 15.15 Where you may see one of them out-braving Death and Hell Where is thy sting where thy victory To which S. Bernard sweetly alluding Vbi opprobria Judaee Vbi fabulae Vbi vasa Captivitatis Where now thou stony Jew are all thy cruelties Alas Where are now the sports the Reed and Purple of your injured King and all those other Instruments of his Captivity Vbi mors victoria tua Bern. in Fest Nay Death it selfe Where 's now thy conquest Then alluding to the Answer as well as to the Question Confusus Calumniator raptor spoliatus The Mocker is mocked He that sitteth in Heaven hath laughed them to scorn and Death is swallowed up in Victory by CHRISTS glorious Resurrection Non est hic He is not here Mark Christian Reader Christus non quaerendus in Terrenis CHRIST is not to be sought for in these earthly Transitories I am sure not to be found there Not in the Avaritious man his Coffer Achan found a Non est hic in the Golden Wedge He is not here Not on the Ambitious Pinacle Haman found a Non est hic Hest 4. In the Chair of the scorner He is not here Not in the voluptuous mans bed Cant. 6. The Spouse her selfe found a Non est hic In Ease Idlenesse or worse He is not here And therefore
T is ceremoniall for the manner albeit Morall for the matter And this Precept is hedged in on every side lest we should break out of its observance Fronted with a cautiou or command for it will beare both Imperat suadet Remember thou keep Holy it injoyns with perswasion and then back'd with Reasons Reasons from both parties God and Man with some remarkable eminencies above other Mandates They run either barely Affirmative as the fifth or barely Negative as all the other but in this both parts expressed beginning with the Affirmative Remember c. proceeding in the Negative In it thou shalt do no manner of work c. The Breach hereof thus both wayes met withall Again 't is more extensive it not only respects our selves but with a strange particularity involves all our Relations even to five several Ranks viz. Thou thy Servants Cattell strangers within thy gates the wife not mentioned as being included in the first Now every Master of a family hoc habet Episcopale quod habet curaÌ„ animarum hath so much of a Bishop in him that he hath cure of souls viz. care of those under his charge As for this 't is God himself commends Abraham Gen 18.19 Josh 24.15 Gen. 18. as all the good world doth Joshua's pious Resolution Chap. 24. Lastly t is more Alluring then the rest more sweetly exciting and that not onely with more Reasons but with Reasons more insinuative those of the third and second Commandements being formidable and menacing but of this wooing and Allective as on our part beside the indulgent Preface Remember thou keep c. Six dayes shalt thou labour c. A permission or remission of Gods right who might chalenge all rather then an absolute command For the Church upon occasion saith Perkins may separate some week dayes also for rest and Divine Service Joel 2. Yet this withall is no Commission saith he against idlenesse every one being to live by the sweat of his Brows faithfully in his vocation Gen. 3.19 1 Cor. 7.20 1 Cor. 7. out of Genes 3. Six dayes shalt thou c. God here as liberall to us as to Adam in Paradise Of all the Trees but one as Potiphar to Joseph Gen. 49. Let us answer with him How can I deny in this one Remember thou keep holy the seventh day If I indulge thee six for thine own business saith God thou mayst well afford the seventh to my service and that wholly holy For as the Evening and the Morning made the first day the second and the rest of the week The Reasons of this Precept so the Evening and the Morning should likewise make the seventh day The other argument and that a main one is from Gods own example who herein requireth no more then Himselfe performed his own practice being the Commentary upon his Law as becomes all good Leaders For in six days the Lord c. and rested the seventh day Rested This is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Figure of condescension to our weak capacities God otherwise not being capable either of Rest or Labour and such indeed Saint Austine and others take all the description of the History of the Creation to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. but a methodizing of it to mans apprehension for 't was all one to Omnipotence to make all the world in a moment and every Species as well as the light with an easie Fiat Let there be Fire and Air and Earth and Water semel simul omnia all things at once existing out of them but so marshalled in the story for our more orderly meditation of them and our more regular imitation of this patern in our own transactions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.1 Be ye followers of God Eph. 5. He means in proportionable actions who fram'd the world in six dayes and rested the seventh rested from Creating not from governing from creating of new Species and kinds of creatures but not from making Individua new singularities for so is he alwayes working John 5. both for Corporals and Spirituals John 5 17. My Father worketh hitherto and I work But to hasten there is Sabbatum pectoris and Sabbatum Temporis That of the mind I shall mention in the close The Sabboth of Time among the Jews was either of dayes or years and both those greater or less the lesser every seventh day and every seventh year the greater when the Passover fell on the Sabboth as at Christs Crucifixion John 19 and every fiftieth year which was their Jubile C. 19. C. 19.28 We reflect but upon their lessâ—… Sabboth of dayes viz. the seventh day and that the Artificial day as John 11.9 being the space of 12. hours from the Sun rising to the Setting of it and so too may the Jews from evening to evening be understood And this too the blessed Apostles altered and by consequence abrogated as to the particularity of the day herein led by the Spirit of Truth and as some think by Christs own example John 20. Consentaneum est Apostolos mutasse diem Melanct. Tom. 2. fol. 363. 'T was necessary saith Melancthon even for this very cause that the Apostles should change the day to shew an example of abrogating the Legall Ceremonies in the Translation of the seventh day Which translation from Saturday to Sunday is not by Patent in the Bible but only by patern because cause the blessed Apostles usually met together on this day 1 Cor. 16.2 Apoc. 1.10 Act. 20.7 and that assuredly by the dictate of the holy Spirit and at least by the approbation of our Saviour again again manifesting himself to be risen on the 8. day So that however happily some will argue and others grant that an Oecumenicall Councell hath authority to constitute another day for publick worship as the second or third of the week yet sure I am they can never have so good a Patern nor yet so great a reason for another day as is demonstrated for this alteration the Patern being Christ and his Apostles and the Reason our Saviours resurrection even that wonderful work of our Redemption Aretius in 4. Mand. Aretius picks out a mystery out of Christs appearing on the 8. day We labour 6 dayes in this life saith he the seventh being the Sabboth of our death in which we rest from our labours Rev. 14.13 Rev. 14.13 and then being raised from the dead on the 8. day Christ in his own Body as then raised shal reward every man according to his works C. 20.13 Rev. 20.13 The Jews then gave God the last day of the week but good Christians better honour him with the first they kept their Sabboth in honour of the worlds Creation but Christians in memoriall of an higher mercy viz. its Redemption and therefore reason good the greater work should carry away the credit of the Day whose Duties principally consist in these two things viz. A Rest
from labour and a Sanctification of that Rest Non prosunt singula Wherein the duties of the Lords Day consists especially If either of which be wanting it makes one but like a Bird with one wing or a Boat with one Oar rendreth but a lame devotion but juncta junant Like two gloves the one lost the other is of little use yet both together make themselves compleat First of the Cessation Thou shalt do no manner of work c. i.e. No servile works of thine ordinary Calling much less any works of sin it must be a double Sabboth from labour rom sin And two sorts of people transgresse here especially First such as imploy Man and Beast upon that day contrary to Gods Design of Rest to both by ordinary Coaching of it in fairest weather and the neerest distances while wise men cannot discern the Reason why equall care should not be taken then to prevent all prophanation as well by land as water Secondly such as rest in their impieties like Elements in their own places idlely spending this Day in excesse and vanity So that God is then more then all the week beside dishonored In Rest from Labour Thou shalt do no manner of work c. No Yes sure some manner of works are then lawful and most seasonable This day being Mercatura animarum as it were the Market Day of Souls Schola Dei saith Ramus De Rel. Christ l. 2. c. 6. the School day of Christ the Preachers as it were his Ushers and the Churches then as it were his open School-house Then such works are most lawfull as appertain to Gods publick worship as reading Divine Service painfull preaching administring the blessed Sacrament and things subordinate thereunto as Ringing of Bells Sabboth days Journeys 2 King 4.23 c. Acts 1.12 And beside these works of piety there are works of Mercy lawfull both toward our selves in necessary provision Mat. 12.1 and toward others whether men as our Saviour visited and healed Mark 3.5 or beasts in relieving them What works lawfull on the Lords day as requisite Luke 14.5 A third sort of works then lawfull are those of present Necessity which doubtlesse may be exercised by Physicians Midwives Shepheards Mariners Messengers and Souldiers upon visible necessities To say nothing of the works of honest Recreation Men therein being too apt to indulge themselves which I advise may be such onely as may cheere not interupt Devotion and then that reason given by Christ may extend to all the forementioned The Sabboth was made for Man Mark 2.27 not Man for the Sabboth But yet not for Man onely but for God chiefly or which is all one for Man spiritually and to further his eternall Good It must not be an empty or an idle Requiescence for as the Apostle saith of Bodily exercise so may I here say of Bodily Rest it profiteth nothing Bene vestiri nihil agere We may complain of as well as Leo Men cloath their bodies and not then ornament their souls they are so fine they are the worse again And this the Fathers call Sabbatum Boüm Asinorum The Ox and the Ass keep as good a Sabboth as these and a better then those that St. Augustine complains of that do vacare nugis Theatris spectaculis choraeis That spend the day in sports and Interludes Huntings and Compotations which is but Sabbatum Aurei vituli like wanton Israel to proclaim an holy to Jehovah and to worship a Calf Exod. 32. Exod. 32. Now this sanctifying of the Sabboth stands principally in our esteem of it and improving the opportunities thereof First we must count it our pleasure and delight Deliciae Christiani generis the Vespasian of all dayes to us Calling the Sabboth our delight Isa 58. Isai 58.3.3 Not doing our own works not thinking our own thoughts or speaking our own words c. But resigning our Heart Tongue and Hand i.e. our will voyce and practice to the businesse and object of it depositing the world and all her interruptions not nauseating the Divine Solemnities when orthodoxally performed saying Amos 8.9 When will the New Moons and Sabboths be gone c. that we may return to our Saecular advantages No but improving all we can the spirituall i.e. Prayer Reading Hearing and Meditating the sacred Mysteries of our Redemption Prayer is the Jewell of Gods Ear the Tongue of Angels the Dialogue between Heaven and Earth Gen. 18◠Gen. 18. the Souls Embassadour with God our Leiger in Heaven working against the States of Death and Hell 't is the Phoenix of the Graces that still reviveth into a Bird of Paradise and makes an Arabia Petrea to become Arabia Foelix for stony hearts procures us hearts of flesh Ezek. 11. Ezek. And if God be thus pleased with single piety how is he importuned think you and as 't were besieged with the publick worship Vis unita fortior If our Domestick prayer be as a Brand in the corner and keep fire sure the publick is as a Bonfire of Incense a Sacrifice flaming up to Heaven the very highest design of Christianity The joynt prayers of the Congregation are a kind of revers'd lightning and as St. Basil said of his Church their Amen is like a Clap of Thunder And therefore David still to set the better glosse upon his gratulations tells both God and Man that he performeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. in the Congregation in the great Congregation And that variety might refresh Devotion Reading is another means of sanctifying the day and therefore the appropriated Chapters are called Lessons as being then to be heeded and taken forth by us The Word is the best Glass and mends the Lookers eye And therefore Search the Scriptures John 5. John 5.39 Those are they saith Christ that testifie of me in them you hope to have eternall life It must be no superficiall much less oftentatious reading but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. make a scrutiny search diligently like Laban for his gods Gen. 31.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word he searched the Tent and to this search there are some requisites viz. inspectio Fontium oculus adscopum Collatio locoruus fervens Oratio Lest with the Eunuch we understand not what we read there should be an inspection of the Originals but especially for Teachers but for all an eye still to the Scope of the Author a Collation of places Scripture often its own best Expositer and lastly Prayer will be an help to all the rest And for more safty keep in the shallows for Scriptures are waters wherein the Lamb may wade as well as the Lion swim and for deep mysteries goe to an Interpreter i.e. attend the Preacher Hearing and seeing are the two Disciplinary Senses Rom. 10. Faith comes by hearing and hearing by the word of God Rom. 10. In hearing seek out the Wise Charmer i.e. the Orthodox Teacher and be not of
the Apostles Lazarus is dead and I am glad for your sakes that I was not there to us this Saint may turn it saying Christ lives and I am glad for your sakes that I was not there that you might believe through my incredulity and that 's his second fault we may not call it Infidelity it being but a particular act of dubitation and no habit of Renunciation Sins in our Nature are like Circles in the water propagating one another to the utmost Banks of our life we need be the more vigilant in preventing occasions of them Saint Thomas his former offence drew on this his absence caused Incredulity and that passioonately expressed Except I see in his hands the print of the Nailes c. Saint Cyril and others would fain excuse him Apud Mald. in locum and so return the favourable accident of his dubiety attributing it all to sudden passion and nothing to Incredulity as being extreamly greived that he lost the sight of his Master fearing he should never see him again From those words which he remembred Iohn 16.15 Serm. 156. de Temp. Saint Austin also saith that these words are but vox inquirentis non negantis the voice of an Inquirer not of a Denyer Doceri voluit Confirmari desideravit while he speaketh thus saith that Father he sheweth he hath a mind to be taught a desire to be confirmed Saint Ambrose too saith that he doubted not here of the Resurrection but the manner of it These are charitable extenuations but Truth himself reprehends him be not faithless but believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeed many circumstances highten the infirmity if not carry it above one As first He was one of the Twelve as it were a Master in Israel a well instructed Disciple Secondly that he gave no credit to the rest of the Disciples though ten to one coming within some danger of that of Christ Luke 10.16 Luk. 10. He that dispiseth ye c. for he beleft neither Thirdly By suting his ill thoughts with as peremptory words Except I see c. Except I put my Finger c. Except I thrust my Hand c. i.e. Except I measure all by all my senses and find exact proportion I neither can nor will believe And herein to see the state of nature how blinde to discerne the things of God! Quid est fides nisi credere quod non vides Austin Tract 20. in Johan Heb. 11.1 Quo minus Argumenti plus Fidei videbat Hominem confitebatur Deum Aug. in loc And specially that hardest Article of the Resurrection which to the senses till Saint Thomas his experience seemed but a Fiction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the natural man discerneth not the things of God 1 Cor. 2. He hath his Faith at his fingers ends and yet for all this Christ treats him with so milde a Dialogue working so mercifully upon him as that his Sore was made his Salve his lowe ebbe became a floud of Faith and what was in him but as a grain of Mustard-seed became a great and fruitfull Tree and let us be of those Birds of Heaven that shelter under the branches of it Let us so shelter that we neither presume nor despair not presume for if the Apostles had their Slips we may well fear falls not despaire seeing how sweetly Christ here restored Saint Thomas to an eminent and most exemplary confidence My Lord and my God! and therefore t is a good caution Memento peccati ut doleas Petrarch I. de Rem Dialog 8 Memento mortis ut desinas Memento divinae Justitiae ut Timeas Memento Misericordiae ne desperes Remember sin to mourn and mend Remember death that thou must end Minde divine Justice that thou fear And mercy that thou not despaire Then though thou be a Didymus i. e a Twin and but of half a Spiritual Birth dubious and of a wavering Faith Christ will make thee a Thomas for perfection as that Name signifieth whose Faith shall be a comfort to thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfectus ceu perfectio Psal 37.37 and a pattern unto others to which Christ leadeth him by a sensible Demonstration vers 27. infer digitum using the method of his own terms and exceptions and thereby much convincing much attracting him bring hither thy finger c. and put thy hand Vers 27. c. He knew well what Thomas had said though absent and that speaks his God-head he condescends to Thomas and his other Servants weak desires and that speaks his Goodness I shall not think it here worth while to mention that needless question which many make a business of whether Saint Thomas did actually touch Christ or no when we know it was his resolution Vers 25. vers 25. and our Saviours offer vers 27. and for the Objection t is said onely Vidisti Credidisti Thou hast seen and hast believed an easie figure of Video pro Intelligo absolveth the Riddle to see and to perceive or understand are all one and so all the senses may see and interchange with one another Videte gustate Psa 34. Psal 34. O taste and see how gratious the Lord is Let us touch him Spiritually Col. 3.1 2. c. And yet more frivolous is that question whether Saint Thomas his words were an Exclamation My Lord and my God some Socinianized Grand-children of Arrius may pretend them to proceed onely from Passion as an Exclamation Lord what is that I touch c. but the Text is clear and by our Saviours Interpretation that to be Lord and God vers 28. Vers 28. Vt brevissima sic absolutissima Confessio saith Bullinger t is a short Apud Calvin in locum but a sweet and absolute Confession two words involving the two Testaments the sum of the Creed As much honouring Christs Resurrection saith one as those three Kings or the Wise-men did his Nativity Austin his meditat in Festo and with the like three presents he means sure Spiritual presents Tu es Dominus there he confesseth him a King the Lord Deus that declares him God and Meus that presents him Man and we may carry it yet higher by the Emphasis in the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord and the God for many in Scripture are so called Magistrates and others besides in Opinion as the Apostle saith there be many Gods 1 Cor. 8.5 and many Lords 1 Cor. 8. but this the Paramount Psal 50.1 a very pregnant Text against unbelieving Jews and misbelieving Arrians Socinians and others my Lord and my God and not onely God but Lord also hinting our submission to his Golden Scepter our obedience to him as well as our beliefe in him They who are out at the Lord must never look to be in at the Jesus He is a Saviour to none but unto whom he is a Ruler if in that sense then may they in the other say My Lord and
true Christian is a Theophilus and hath a Gospel dedicated to him Explan Proem Evang. Luc. as St. Ambrose sweetly Si Deum diligis ad te scriptum est si ad te scriptum suscipe munus c. If thou lovest God to thee the Gospel is written if to thee it be written accept the gift of the Evangelist the pledge of such an Heavenly Friend and treasure up this Jewell in the retirements of thy Bosome out of the reach both of Moath and Thief i.e. of Sin and Error But more proble 't is to be a proper Name from Saint Lukes own words Luke 1.3 Luke 1. v. 3. It seemed good to me also to write unto thee in crder most excellent Theophilus that thou mightst know the certainty of those things Wherein thou hast been instructed Wherein me thinks he doth evidence some one particular person Maldonat in Luc. 1. whom he had catechised formerly by word of mouth And this is seconded too by the Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the same used elsewhere to Eminent Persons Theophilact in Luc. 3. occasions Expositers justly to conceive it was some Man of quality Lyran and Nicephorus think him the then Bishop of Antioch Others that he was some chiefe Governour in his Common-wealth because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth most Excellent or most Noble as it is translated and applied to Festus by St. Paul Acts 26. and by Tertullus that great Master of words to Foelix Acts 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Claudius Lystus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the most Noble Governor c. And then from Theophilus we note That Greatnesse doth not exclude Goodnesse but may much advance it and so to that end 't is not onely Equity and Civility to give due Titles of Respect to personages of Honour Rom. 13.7 Honour to whom honour belongeth Rom. 13.7 But it is withall a Pious policie for good men to devote their Labours to such Mecoenasses as may advance Religion and the Glory of God rather then their own privat Names and Fortunes as here St. Luke doth unto his Theophilus But not to seem digressive this Evangelist like his Industrious Ensign the Ox forementioned hath his time of Vnyoaking also as well as of hard labour This holy Physician after his numerous and double cures is at length himselfe cured of all earthly Maladies dying in Bithynia a Region of the lesser Asia Hieron in Cat. vir Illust now called Anatolia neer Pontus in the 84. year of his age and Anno Christi 74. POEM 37. HOw fit't is we commemorate Thy Facts Who Registerst more then th' Apostles Acts The Church but gratefully doth celebrate Saint Lukes Festivity at highest Rate Because although a Grand-Physician He Deigns to take notice of Divinity Nay and to make his practice of it too And that you 'l say is rare for such to doe He through all second Causes sees the Prime And doth by Natures scale to Heaven climbe While others lodge by th' way the Soul 's his care While some perhaps some Bodies do impaire He layes aside his Apollinean Art Or doth Heavens Recipe's withall impart The Soul-pulse Conscience now he feels and thus Christ is become his Esculapius Tears are the Critick water he doth cast Where he discerns Sins danger overpast Or if he sees the Symptoms still prove bad Applies the healing Balm of Gilead And where the Case seems despr ' ate to doe good Adapts the Balsome of our Saviours Bloud That Panacean Medicine that all-heal So carefull is He of each Patients weal Visits without a Fee and the more thrives Freely he hath receiv'd and freely gives Whose Gospel is a Shop well furnished Where each Grief opened may of cure be sped Full of choyce Cordials or Corrosives Spirituall Antidotes Restoratives And all these free List to the Prophets Cry Come all that languish without Money buy And Lord we come beseeching Thee grant this As Saint Luke Saint Pauls convert make us His. THE COLLECT PRAYER The Epistle 2 Tim 4. v. 5. to 10. The Gospel Luke 10. v. 1. to 7. ALmighty GOD which calledst Luke the Physician Whose praise is in the Gospel to be a Physician of the Soul may it please Thee by the wholsome Medicines of his Doctrine to heal all the diseases of our Souls through thy Son Jesus c. S. SIMON S. THADAEVS The Plate here Vpon Simon and Judes day DISQUISITION 35. THESE were another pair of Brethren as before Peter and Andrew James and John The Reason of Christs choice herein to spread unanimity and prevent schism is expressed in their Feastivals Fratres Naturâ Aquin. glossa ordinar Fide Doctrina Vitâ They were brethren in Blood and brethren in Good brethren in Nature in Faith in Doctrine and Good life Bonum jucundum Oh how happy and pleasant a thing it were if Ministers were in the three later but such brethren that would sent like Aarons Oyntments would be both good and pleasant Psalm 133. and few things that are both Though Simons here first named I shal crave leave to begin with Jude as most remarkable in Scripture I and for Scripture too having enriched that Crown with a precious Jewel viz. An Epistle of Catholick and universal excellence and therefore well named Lebbaeus Math. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cordatum fecit unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. cor 10.3 from a root signifying the heart and to make hearty He having done it hartily as unto the Lord not more discouraging the Enemies of Christ then animating and cheering his true servants and for the same reason not amiss surnamed Thaddeus In the place forecited from that Syrio-Chaldaick word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Dug his Epistle being Mamilla Ecclesiae as it were a dug a Nipple of the Church yet I think the better Etymology is from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which speaks him Laudantem confitentem a confessor and a Saint praising God and so uniting with his name of Jude streaming in one channel both and from the same Fountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi celebrationis Pâ—liis the most we read of him in Scripture is from his own Pen yet that being guided by the Holy Spirit we cannot suspect the modesty thereof where above all Titles he stiles himself Judas the Servant of Jesus Christ The honorablest relation That the perfectest freedom therefore all the Apostles use it Rom. 1.1 2 Pet. 1.1 1 Cor. 7.22 c. I and the best Christians joy most in this Title as the good Theodosius Euseb Ecc. His in being Membrum Ecclesiae quam caput Imperii Deemed his being a member of Christ's Church an higher honor then that he was Head of the Empire So St. Jude in his Exordium a servant of Jesus Christ yet adding withal the brother of James mentioning his Kindred and Allies partly