1 WE may reioyce, that our Sauiour and Reconciler to God, was manife­sted this day, to be a person, and no inferior creature: That the Iewish sacrifice of beasts, and birds, or other oblations, were not in them selues propitiatorie: but in eye to a wor­thier Mediatour. It had bene a disgrace to our reasonable soule, the image of God, [Page]to haue bene valued at so base a price: An indignitie to God himselfe, to haue had his anger against sinners alayed and his iustice satisfied with the killing of a calfe: a thing vndecent in our conceit, prepo­sterous in nature, Heb. 10.4. vnpossible that the bloud of Buls and Goates should take a­way the sinnes of the soule.

2 VVe may much more reioice, that it was not the person of anie man, or An­gell, or new made creature; but of God himselfe manifested in the flesh.

If Noah, Ezck. 14.14. Daniel, and Iob should stand vp before God, and make intercession for vs; God telleth vs, they should onely saue their owne soules: and yet not that nei­ther, without further mediation. Noahs wine must needs be don away with bloud: Iobs sinne with sacrifice, and Daniels im­perfection with mercie.

If a holy Angell should set his puritie betweene God and vs; he might iustifie himselfe: but his white robes of innocen­cie [Page]were too short to couer our naked­nesse.

If anie creature should offer himselfe to death for vs, we might thanke him for his good will; but he had neither autho­ritie to lay downe his life for another, nor power to take it vp againe for himselfe.

Our Mediatour is God and Man, one Christ. God: that he might pacifie and sa­tisfie, by his worth, the person offended; for he is as good as he. Man: that he might suffer for the offendor; for he is flesh and bloud of the same nature with vs. One Christ: that he might vnite God and Man inseparably, who were disioyned before by sinne: for the same person, who, as Man loueth man, being also God is infinitely beloued of God: the same Christ an inter­cessour for man in his manhood, cannot be denied of his Father for his Godhead sake. Therefore so long as his humanitie sticketh fast to his diuinitie, tyed with that inseparable knot of the vnitie of person [Page](which the point of the speare could not dissolue) herein is our reioycing, Rom. 8.38.39 That nei­ther death, nor life, nor Angels, nor princi­palities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate vs from the loue of God which is in Christ Iesus our Lord.

3 VVe may most of all reioyce, that of the diuine persons, the second was this day incarnate, for in him the loue of God is doubled vpon vs; God the Father loued vs before he gaue his Sonne: had he not loued vs, he had neuer bestowed so preci­ous a gift vpon vs; but hauing now giuen his Sonne, thereby to make vs sonnes, he must needes loue vs one degree more, in that we are his sonnes. God the Sonne lo­ued vs before he became man: but being incarnate, we may challenge a degree of loue more, in that we are his brethren. He loued vs before he gaue himselfe: much more now we are his owne, for he hath [Page]dearely bought vs. That precious oint­ment streaming from Aarons head; that blessed Spirit, which the Sonne our Sauiour, of his fulnesse distilleth vpon vs, loued vs, in that he ouershadowed the Virgin for vs; loued vs, in that he infused faith into vs, re­newed our hearts, reformed our wils, san­ctified our persons: but shall hee not now loue his handie worke much more, where­upon he hath bestowed such cost? If God loued vs when we were strangers, runna­gates, rebels; and so loued vs as he then intended to adopt vs: what will a fatherly affection moue him vnto? If the Sonne lo­ued vs when we were yet his enemies, and so loued vs, as he forsooke himselfe for vs: is it not intended he will loue his friends, and brethren, heires and fellow-heires of the same kingdome? If the holy Ghost lo­ued vs, and so loued vs as he tooke in hand such vntoward prices, such hard hearts, such waiward and crooked affections; shal we doubt, that dwelling in vs, as in holy [Page]temples, he will not keepe vs in reparati­ons? Thus the triple loue of the blessed Trinitie is multiplied vpon vs; they all loue vs, because they loued vs; they loued vs, that they might loue vs more; they loue vs more, in that the second person, being the naturall Sonne, hath made vs adopted sonnes: in whom God is our Father, and from whom the holy Spirit is deriued.

Reioyce then, that he was a person, and no inferiour creature; a diuine person, and no creature: and againe I say reioyce, in that the second person in Trinitie, the e­ternall Sonne of God, as vpon this day was borne of a pure virgin.

WHen the Sonne of God had put on man, and couered his Dei­tie with a veile of flesh, for da­zeling our eyes, great things by him were both done and suffered for vs. After that man therefore by vertue of those sufferings, shall haue put on Christ, Rom. 13 14. it is very meete, that in token of thankes, some thing be done and suffered by man for the name of Christ. Bernard Non decet sub spino­so capite membrum esse delicatum: since the Head was crowned with thornes to saue the bodie, let not the foote disdaine to catch a thorne in defence of the head: since Christ fought for vs in our owne flesh till he sweat againe, and sweat till he bled, and bled till he died: let this blessed. Mar­tyr teach, that the purest bloud in our sin­full bodies is not too precious to be pow­red out for his Gospell.

All confesse this to be true, but some say it is too tragicall: a farre vnfit meditation for this Feast: these bloudie dayes of Ste­uen and Innocents, might better haue bene referred vnto Lent, to accompanie Good Friday. For there be many wise men, both from the East and VVest, will with ioy he­nour Christ in the cratch, that would be loth to follow him to the crosse.

S. Paul did fit the Kings humour well, Act. 26.29. wishing that Agrippa were a whole Chri­stian altogether like himselfe, except those bonds. For if Christianitie inflict bonds, or draw bloud, it is vnsauorie. Vnsauorie indeede vnto flesh and bloud: but he that hath well tasted of yesterdayes ioy in the birth of a Sauiour, shall find it not allayed, but well seconded by this dayes martyr­dome.

The Apostles reioyced that they were accounted worthie to suffer for his name: Act. 5.41. then sure there is some matter of dignitie in suffering: and if they reioyced therein, [Page]why should we be sad vpon this day? Christ told vs before: Ioh. 12.32. If I were lift vp from the earth, I will draw men vnto me. It seemeth there is some hidden vertue in the crosse of Christ, knowne to none but those that feele the power of it; by which he enticeth men to follow him with delight, euen vnto death. Therefore saith Paul, 2 Cor. 12.10. I take pleasure [...], in necessities, in persecutions, in [...]. It is honorable (thinkes Haman) to be set vpon the Kings owne horse, and haue it proclaimed before him: Ester 6.9. This shall be done to the man whom the King will ho­nour. Our King of Heauen was neuer better mounted on earth then vpon an Asse and a Crosse. The Kings on Palfreies: that, to teach humilitie; this, to arme vs with pati­ence: this shall be done to the man whom this King will honour. VVhich makes S. Paul to glorie in nothing but in the Crosse of Christ; who still, as he is preferred to greater dignitie in the Court of Christ, assu­meth to himselfe more honorable titles: [Page] To the Romanes, Corinthians, and the rest. Sometimes he calls himselfe an Apostle, somtimes a Seruant of Christ; but the last of all is the most glorious, in his Epistle to Philemon: Paul a prisoner of Iesus Christ. It is a Christian paradox: yet that Apostle put­teth vs out of doubt, preferring it before the best in his 2. Epistle to the Corinth [...] 23. They are ministers of Christ, I speake [...] foole, I am more why? In stripes aboue [...] sure, in prison more plenteously, in death of­ten, &c.

3 There is a glorious companie of the Apostles, a goodly fellowship of the Pro­phets, but a noble armie of Martyrs, as our Church hath well sung. A noble and a royall armie indeede: for there is no ar­mie or hoast of God in heauen or earth, which fighteth so like the King himselfe, as the Martyrs do, which ouercome by suffe­ring; for which victorie Steuen doth now enioy that which his name did signifie, a crowne, an eternall crowne of glorie.

If martyrdome then be delightfull, that Saints take pleasure in it: if it be to be affe­cted as honorable, that the Apostles glorie in it: if as noble and royall, it will crowne vs with glorie; let it not grieue vs to rec­ken it amongst our Christian triumphs. The standard-bearer of this royall armie was S. Steuen, [...]. the first Martyr in strict pro­prietie of speech that euer was, the first [...] of the Gospell of Christ, that con­formed the same with his bloud. The Inno­cents lost their liues for Christ, but it was in them no voluntarie oblation. Iohn Baptist bare record of Christ, but he died for a Le­gall truth: It is not lawfull for thee to haue thy brother Philips wife. Peter resolued to haue laid downe his life for Christ; but hee was too weake. Verily it was decreed, that no man in zeale should lose a drop of bloud for the witnesse of Christ or his Gospell, be­fore Christ in the abundance of loue had shed his precious bloud for the loue of man. After Christ had finished his course, [Page]and was set at the right hand of his Father, the first that entred the lists, was this valiant Martyr Steuen, who fought three notable combats: one in the schooles, another be­fore the councell, and a third at the stake.

1 Out of the Colledge came Liber­tines, Cyrenians, they of Alexandria, Cilicia, of Asia, Act. 6.9. and disputed with him, and were not able (saith Luke) to resist that wisedom and spirit by which he spake. vers. 10 VVisedom without spirit, had bene ouer dull and [...]t­tie; so many to one might easily haue ouer­crowed him. Spirit without wisedome, had bene furie, exception might haue bene ta­ken to his intemperancie: but wisedome go­ing before as a guide, and spirit following to set an edge vpon it, this victorie was ea­sily got.

2 Since arguments could not pre­uaile, of disputers they became sergeants, they ranne vpon him, vers. 12 caught him, and brought him to the Councell, suborned false witnesses, and produced them against [Page]him. VVhereat Steuen was so litle daunted, as all that sate in the Councell saw his face as the face of an Angel; not onely for con­fidence and maiestie, which was Angelical, vers. 15 but especially that heauenly ioy possessing his heart (in that he was counted worthie to suffer reproch for Christ) made him a cheerfull countenance. This heauen he felt within him, Act. 7.56. and lifting vp his eies he saw another about him, readie to receiue him, and the Sonne of man standing at the right hand of God. Did Steuen espie him standing, whom Paul affirmes to sit at the right hand of the Maiestie? It is true, Heb. 1.3. the King of glorie sits vpon the throne in the highest places. But while his blessed Martyr Steuen shall stand before the Councell as a witnesse for Christ; Christ will appeare standing before his Father, as an intercessour for Steuen.

3 Iustice will not conuict him; they make a tumult, Act. 7.57. stoppe their eares (lest his words might pierce their hearts, run vpon [Page]him all at once. The reasons and accusati­ons are blunt, stones be sharpe enough) they cast him out of the citie, vers. 58 and stone him: and yet herein is his greatest triumph; for he commends his soule by faith vnto God; his praier in charitie for his persecu­tors; and both were accepted of: his soule receiued and crowned with glorie; and the young man Saul at his conuersion en­ioyeth the fruite of Steuens prayer.

If Martyrs then be so happie, so wise, so valiant, so chearfull, so Angelicall, that nei­ther schoole nor court, nor death nor di­uell can preuaile further then to hasten their eternall blisse: let S. Steuen be in the catalogue of ioyfull daies, and let his ex­ample arme vs to fight vnder the same ban­ner.

STeuen, of a faithfull Christian full of the Spirit, was made a Deacon, a Martyr, a leader of that band.

Iohn, of a Disciple whom Iesus loued, became an Euangelist, an Apostle, as an Eagle flying higher in diuine mysteries, and looking more steadily vpon the Sunne of righteousnesse then others.

Steuen glorified God by his death; Iohn by his long life. Steuen by sowing his bloud; Iohn by planting the Church in diuers na­tions, did glorifie God.

Steuen by his example taught vs how to suffer: Reuel. 1.9. Iohn foretold in his Reuelation what things we must suffer: both arme vs with patience in persecution. Steuen offe­red himselfe at once: Iohn by peece-meales; whose life was a continuall mar­tyrdome.

This Disciple excelled the rest in three prerogatiues.

1 He was beloued of Iesus aboue o­ther: he writ more of his owne knowledge which he had seene with his eies, and heard with his eares, then others; and left greater monuments behind him then o­thers; not of his owne fame, but of the greatnesse of that little Babe which lieth in a manger, and yet fils heauen and earth. Iohn was knowne by the name of the Dis­ciple whom Iesus loued; but then what mo­ued Iesus to affect Iohn more then the rest, may be curious to enquire, and more diffi­cult to find out, vnlesse it was because he was yonger then the rest of his followers, and yet more constant and resolute. For a yong man to follow Christ, it is rare, and therefore amiable. If we vrge youth vnto that, they tell vs (as the diuell told Christ) we torment them before their time. Mat 8.29. For commonly the prodigall son is the yonger. Luk. 15.12.

Therefore since Iohn was like that pur­ple [Page]wooll, Heb. 9.19. wherewith Moses is said to haue sprinkled all the people, both died in the woll himselfe with pietie, and an instru­ment also to besprinkle others with the bloud of Christ: it may be for this cause he was more loued then ordinarie. So was yong Samuel fauoured of God: so was Da­uid, a man after Gods owne heart, for he was a man of God from a lad: and so was little Daniel, Dan. 10.11. a man greatly beloued (as Gabriel tel­leth vs) vnto whom no lesse reuelations were declared for the old Testament, then were vnto Iohn for the new. This louing affection vnto religious youth, our Sauiour might learne of his Father; as S. Paul lear­ned of him to loue his yong scholler Ti­mothie, to whom he writ as often as vnto any Church which hee had planted. A goodly motiue to shew especiall tokens of familiaritie vnto Iohn, in suffering him to aske questions in secret, to leane vpon his breast, and to sucke wisedome from him.

Me thinks Iohn was vnto Christ among his Disciples, as Beniamin was vnto Ioseph among his brethren, twice beloued, and brother on both sides by father and mo­ther. For Iohn was the adopted sonne of his heauenly Father by grace, as also of his earthly mother by fauour. For he spake from the Crosse to the Virgin of Iohn, Ioh. 19.26. Be­hold thy sonne, and to Iohn he said, Behold thy mother.

This was the fruite of his constancie and perseuerance, who staied by it when the rest fled; who spake litle, and held out, when Peter said much, Luk 22.33. and ranne away. A sword pierced through his soule also, as well as his mothers, when his eies beheld the speare pierce the side of his Lord and Sauiour. Ioh. 19.35.

Thus was Christ Alpha and Omega vn­to Iohn, who was Aleph and Thau vnto Christ: who began betimes, and held out to the end; Ezek. 9.4. marked in the forehead with the letter Thau, the last letter of the He­brew [Page]Alphabet.

2 This is that Disciple which testifi­eth these things, Ioh. 21.24. and we know that his testi­monie is true. Againe, 1. Ioh. 1.1. That which we haue heard, which we haue seene, which we haue loo­ked vpon, which our hands haue handled of the Word of life, declare we vnto you. So he en­ded his Gospell, and so he began his Epi­stles, who saw, and heard, and felt more then the rest. Mat. 17.2. He saw the Sonne of God in his glorie, he saw him in his full eclipse; he saw him when his face shone like the Sun, and his garments glistered white as snow: and againe, when the same face was spit vpon, Mat. 27.30. vers. 35. and his garments deuided. Hee saw him glorified on mount Tabor with Moses and Elias: and after crucified on mount Calua­rie, vers. 38 betweene two theeues. Hee heard the voice of his Father from heauen: Mat. 3.17. This is my beloued Sonne, in whom I am well pleased. Hee heard the lamentable crie of the Sonne of God vpon the crosse: My God, my God, Mat. 27.46. why hast thou forsaken me? After this, he both saw [Page]and heard those heauenly misteries in that Ile of Patmos, Reuel. 14 9. which this of England doth now enioy: those diuine Reuelations, writ­ten by Iohn to the seuen Churches of Asia, which are at this day extant in all the Churches of Europe.

3 He hath left behind him three mo­numents of especiall note: I meane not his three titles, of Iohn the Euangelist, the Apostle, the Diuine: but his three works, his Gospel, Epistles, and Apocalypse. The first beginneth from afore all worlds, farre aboue Moses his beginning of the creation, Ioh. 1.2. In the begin­ning was the Word, &c. The last describeth that heauenly Ierusalem, Reul. 21.10. which endureth past all ages. The first is a narration of the Gospell of Christ; the second, an exhorta­tion vnto the pietie of Saints; the third, a reuelation of the state of the Church. The first teacheth faith; the second charitie; the third, hope and patience: sufficient to make a man perfect in Christ. This Apostle our Church hath placed in this Feast of the [Page]Natiuitie, to the end to teach vs, who that Babe was which was borne at Bethlehem.

MAruell not that children make vp this traine, Esa. 9.6. for vnto vs a Child is borne, and such a one as euermore delighteth in lit­tle ones, like his Father; to whom was ne­uer sacrifice more acceptable of beasts then lambes, of birds then yong pigeons. This Lambe of God carrieth the same mind: Suffer little children to come vnto me, Mat 19.14. and for­bid them not, for to such belongs the kingdome of God. And if the kingdome belong vnto them, good reason they should belong vnto the King: yet neither they nor the King shall enter into this kingdome without bloud. Gen. 4.8.

So I thought, when God placed a sword at the gate of Paradise; his meaning was, Gen. 3.24. [Page]none should come there againe without losse of bloud. Thus passed Habel (the first in the old Testament) by his brothers sword: Mat. 2.16. and these Innocents the first in the new Testament, vnder Herods sword and the rest.

Some going before, some following, and the King himselfe in the middest, by whose sole vertue and authoritie it was, that both to them before, and vs follow­ing, the gate of heauen was open, else had there bene no passage at all. Yet for all this, the King telleth vs, Mat. 7.14. The gate is straite, and there be few that go in thereat, therefore we must striue if we meane to enter. The im­pediments which make the passage so dif­ficult to vs, be three in number; all which the example of those Innocents teach vs to auoide or ouercome.

1 First the sword of tribulation, Act. 14.22. for by many tribulations must we enter into the kingdome of God. Mat. 16.24. Therefore if any will be my disciple (saith our Sauiour) let him take vp [Page]his crosse, as I haue done. This let, they ouer­came by suffering, and got more by Herod his sword, then if they had bene maintai­ned at his owne exhibition. Let not this stop vs then: for why should any child of God be lesse patient in suffering one death for an euerlasting kingdome, then Herod was cruell, inflicting many deaths for an earthly kingdome.

2 If sinne lie at the doore, Gen. 4.7. it will stop our passage as it did Cains: whether it be some great notorious sin, as his was, like a rocke in the sea, or like a sand, many little ones heaped together; either of them will dam vp the gate, & make the conscience to suf­fer shipwracke. Therefore to preuent that, these passengers were Innocents, entring in this doore before they had clogged it with many sinnes: whose example in this kind, S. Paul commends vnto vs: 1. Cor. 14.20. As concer­ning maliciousnes be ye children. For children haue their faults, yet commonly they pro­ceed in them either of ignorance or infir­mitie, [Page]or both; and so long God is merci­full vnto vs. But if maliciousnesse and pre­sumptuous sinnes get a hand ouer vs, they wil stop the gate of heauen, and much ado shall we haue to passe: for this cause straite is the gate, and few there be that go in thereat.

3 As we haue made the gate straite through our default; so if we grow ouer­big, so much the worse. A threed may en­ter where a cammell cannot. These Inno­cents were little in bodie and mind, Mat. 2.16. two yeares old and vnder: but the diuels dis­ease is a swelling disease, and so infectious at the first, as our parents got it of him in Paradise; since which time it is growne he­reditarie to the sonnes of Adam.

This cast Nebuchadnezzar out of his earthly kingdome: Dan. 4.28. and it must be asswa­ged in vs, or we shall neuer enter the hea­uenly. The Pharisy swelled in conceit of his owne righteousnesse, Luke 16.14. and stucke fast: the Publican stooped, and went in. Zacheus was great in riches; Luke 19.8. he diminished himself [Page]by restitution, by charitie to the poore, and passed. For this gate (it seems) is made for children onely to creepe through. Ve­rily I say vnto you, Mat. 18.3. except ye become as little children, ye shall not enter into the kingdome of God.

THe moneth of Nisan (when Israel should be sprinkled with the bloud of the Paschall Lambe) was to be reckened the first moneth of the yeare, Exod. 12.2. that by so good a beginning, the rest of the yeare might the better be hallowed. It is not then amisse to beginne a new reuolution with the remembrance of those drops of bloud wherewith all the world was be­sprinkled, and no doubt sanctified, at the circumcision of the Lambe of God. They were but a few drops, I confesse, not the whole price of our redemption; yet suffi­cient [Page]though for an earnest penie: the en­tire Sonne was after tendred vpon the Crosse at his passion. Yet because onely the bloud of Christ, and no other, was a sufficient ransome for the world, it was therefore very behouefull, that before he paied the ransome, he should approue himselfe to be the very true Messias and Redeemer; and this was performed at his Circumcision. For (saith the text) when eight dayes were accomplished that they should circumcise the child, his name was called Iesus. He was circumcised, to approue himselfe truly man, flesh of our flesh: and his name was called Iesus, which signifieth God our Sauiour. Circumcised, that the Iewes might acknowledge him to be the Sonne of A­braham: called Iesus, that he might be re­ceiued for the Sonne of God. Circumci­sed, to become subiect to the law: Gal. 5.3 for he that is circumcised (saith S. Paul) is bound to keepe the law. Called Iesus, to saue vs from the curse of the law. Circumcised, to take [Page]vpon him the similitude of sinfull flesh, (for that was a sacrament of originall corruption.) Called Iesus, that he might saue his people from their sinnes, as the Angell expounded his name vnto Ioseph.

This Circumcision he first suffered for vs in the flesh, and after performed the true effect thereof within vs by his Spirit, to wit, a Circumcision made without hands (as the Apostle speakes) by putting off the sinfull bodie of the flesh, through the cir­cumcision of Christ, who by his spirituall knife, first cutteth off the foreskinne of our hearts, and makes them bleede, in sorrow for our sinnes past: for Circumcision is a bloudie thing (as Zipporah said to Moses) and he that will be a true Israelite, his heart must bleed. 2. The foreskin being remo­ued, which hardned our hearts before, there followeth a tendernesse of consci­ence, which giueth a quicker sense of fu­ture transgression. Next, he purgeth the vine branches that they may bring forth [Page]more fruite: circumcising all superfluous and vaine cogitations in vs: lopping all luxurious affections, lest ouergrowing they might ouerthrow vs (like Absolons haire) for want of cutting. So are we also of cir­cumcised lips and eares, when our mouth shall speake no vanitie, and our eares relish the word of wisedome,

Thus renewed in heart and affection, in soule and bodie (when old things are passed, 2. Cor. 5.17. and all things are become new) we may offer and present vnto God, the poore widowes of­fering of two mites, our soule and bodie to be a liuing sacrifice, and an acceptable New-yeares gift vnto him (since it is all that we haue) thereby assuring our selues that our names are knowne, and called, and written in heauen; for the Spirit hath circumcised vs.

WE may well conclude with the manifestation of Christ vnto the Gentiles. For without this, all that hath bene said is no­thing vnto vs, who be (as the Apostle tel­leth vs) sinners of the Gētiles. But now God perswades Iapheth to dwell in the tents of Shem, that is, Gen. 9.27. the Gentiles which came of Iapheth, to ioyne themselues vnto the Church, which is the posteritie of Shem; for which thing father Noah prayed long since. Iob 38.13. Now the morning takes hold of the cor­ners of the earth (as God said to Iob) that the wicked might be shaken out of it: for the Sun of righteousnesse shineth to the men of the East. Zachar. 2.4. Now Ierusalem begins to be inha­bited without wals (as Zachary prophesied) when the Church shall not be hemmed within the precinct of that nation. Now the great mystery of godlinesse is reuealed, when [Page] God manifested in the flesh, is preached to the Gentiles. For these VVisemen were the first fruits of the Gentiles: whereupon followed a mightie haruest. The haruest indeede is great, Go and teach all nations. This word of life in Dauids time was but a light and a lanterne: Ps. 119. v. 105. Nun. now it is a morning Starre appea­ring in the East; and after, a Sunne of righ­teousnesse, which enlighteneth euery one that cometh into the world: Ioh. 1.9. whose beames di­rectly behold these corners and ends of the world; vpon which the firmamentall Sunne looketh but asquint. Now is the Gospell preached (as Christ gaue in com­mandement) vnto euery creature; not vn­to men onely, but euen to those barbarous nations which scarce caried the face of men, these silly creatures in times past vn­acquainted with the lawes of ciuill huma­nitie. This is the meane crop: the first fruits were the wise men of the East: with whom Christ dealeth in their owne art: (that he might haue the faster hold of them) for he [Page]leadeth them by a starre, because they were Astronomers, and therefore able to dis­cerne a miracle in that kind. So he dealt with his owne Disciples by sea, stilling the tempest, and causing Peter to walke vpon the waters, because they were watermen: by those miraculous draughts of fish, be­cause they were fishermen: hereby shew­ing himselfe to be that wise maister-fisher of soules, which fitteth his baite to euery kind.

VVe see the goodnesse of God vnto the Gentiles, in that Christ was manifested to those men: shall we learne the dutie of the Gentiles towards God, by the deuo­tion of these men vnto Christ? They came to worship him in heart, in bodie, and in goods: they opened their treasuries; and where the treasure is, there is the heart. The heart commands the bodie (as the Centurion his seruant) saying to the foot, Go, and it goeth, &c.

Neither did they come to worship Christ [Page]emptie handed, Deut. 16.16.17 but brought with them such gifts as their countrey did affoord, gold, incense and myrrhe; Aurumregi, Thus Deo, Myrrhamorituro. Gold, not so much to relieue the wants of his poore parents, (who were able to compasse no better a birth-chamber then a stable) as to shew themselues tributaries to his Maiesty, vnto whom was giuen the heathen for his inheri­tance, Psal. 2.8. and the ends of the world for his posses­sions. Frankencense was brought, not so much to sweeten the place, as by incense to acknowledge the Deitie of the Son of God. Myrrhe was also offered with no lesse mysterie, then Mary her ointment at the day of his buriall: for it is to preserue his dead bodie from corruption, who being dead and buried, yet saw no corruption.

1 If then wee receiue Christ for our heauenly King, and Soueraigne of our soules, in obedience vnto his Euangelicall law, it is as much as if we brought gold, and much fine gold.

[Page] 2 If we offer vp prayers and thanks­giuing, that is, saith Dauid, as incense, Psal. 141.2. and the vplifting of our hands as an euening sa­crifice.

3 If in deuotion wee relieue the Church, and preserue the members of his mysticall bodie militant, from corruption, distresse and miserie; this is as Myrrhe vn­to his naturall bodie.

These be our Christian oblations:

• 1 Obedience to his law, the fruite of faith.
• 2 Prayers and supplications, groun­ded vpon hope.
• 3 Deuotion and almes, proceeding from charitie towards our brethren.

Noster enim taleis reddit agellus opes.

These be all which our earthly mould by the influence of heauen can yeeld: which, that it may yeeld, looke we sted­fastly (with Elias) vpon this little clowde, 1. King. 18.44 rising at the first no bigger then a mans hand, or the breadth of a Crib; from which [Page]wee desire and expect those manifold drops of the graces of his Spirit to fall vpon our hearts, that we may returne vnto him, together with his Father and Spi­rit, all praise, honour and thankes this time and for euer. Amen.