AND MOST MYSTERIOUS HISTORY OF Man's Redemption. WHEREIN Is set forth the gracious administration of God's Covenant with Mankind, at all times, from the beginning of the World unto the End. Historically digested into three Books. The first setteth down the History from Adam to the blessed Incarnation of Christ: The second continueth it to the end of the fourth year after his Baptism, which was the three and thirtieth year of his age: The third, from thence till his glorious coming to Judgement. BY MATTHEW BROOKES D. of Divinity. Gen. 3.15. And I will put enmity between thee and the woman, and between thy seed and her seed, it shall bruise thy head, and thou shalt bruise his heel. St. Joh. 3.16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. St. Joh. 19.30. It is finished. LONDON, Printed by William Wilson, for the Author, Anno Dom. 1657. TO HIS MOST HONOURED FRIEND, FRANCIS BURWELL, Esq; SIR, IT is not unusual to those who writ books, to make choice of some noble friends to whom to dedicate them. My ambition is to present you with the Dedication of this. The great respects which I had from your dear Father to the last gasp of his breath, continued and augmented by you, have put me forwards to retribute (to his memory, to your own merits) in such a way as I am able. Sr. There is great profit in reading of books, if a good choice be made of them. Historical books will accomplish a gentleman: for an history is not improperly defined to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a commemoration containing an exposition of some matter or thing, which hath been acted or done upon the stage of the world. So that by history we do as it were live, and have lived at all times, and in all places, conversing with all sorts of people, knowing the manners and several constitutions of all nations, and are present in all the occurrences of times bypast, as if they were now in action. But a Christian hath his unum necessarium, and that is to know Christ, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death. No historical knowledge therefore more pertinent unto him than that whereby, according to the Scriptures of the Divine canon, he shall know the gracious administration of God's covenant with mankind; shall see Christ in the Original promise, and in all the promises, sacraments, sacrifices, and sacred ceremonies, visibly set forth and represented in the legal worship, and by persons ordained to minister in the same, together with sacred places and functions till his coming in the flesh, to fulfil all that which was promised, and mystically shown concerning himself. And then shall behold him in the flesh, as he was by divine dispensation: shall hear his heavenly doctrine, see his wonderful works and miracles; and how he abolished the old testament, instituted the great and mysterious sacraments of the new. And how (having done all those things which were first requisite for him to do) he suffered, was buried, descended into hell, risen again the third day from the dead; and having been conversant with his disciples for the space of forty days after his resurrection, he transferred the keys of the kingdom of heaven from the Legal to the Evangelicall priesthood, giving ample commission to his Apostles to go into all the world, and to teach and baptise all nations; and then ascended into heaven, where he sitteth on the right hand of God, and maketh intercession for his Church. A sound faith requireth a right understanding: for the things which we do not rightly understand, we cannot rightly believe. Therefore though to believe and to apply the great and most mysterious work of man's redemption to ourselves effectually that we may be saved, is the gift of God by the holy Ghost through faith; yet to inform the understanding, the history opened and cleared according to the Scriptures, is most necessary. This is that which I have endeavoured to do, in such a method as I conceive most proper for the subject so transcendently mysterious and divine, carefully observing the periods of the times, and with what brevity and perspicuity I could: to remember the learned of those things which they know, and to teach the unlearned some things which they do not know; avoiding in all things curiosity and ostentation of language. Upon the principal matters concurring with the history, (the explication whereof is more requisite) I have insisted more largely. And as for those things which cannot positively be defined or stated, (because not clearly evidenced in the Scriptures) Ut potui, explicavi; nec tamen ut Pythius Apollo, certa ut sint & fixa quae dixi: sed, ut homunculus, probabilia conjecturâ sequens. Therefore must I apologise with the author of the Macchabaean history; for, If I have done well, and as is fitting the story, it is that which I desired; but if slenderly and meanly, it is that which I could attain unto. 2 Mac. 15.38. Sir, you have the devotions of Your much obliged and most observant friend, MATTH. BROOKS. Reader, IT cannot be but thou shalt meet with some faults in this Impression, which I beseech thee to correct upon thine own observation; principally these following. fol. 17. Sect. 28. for invisible Church, read visible Church. f. 54. sect. 78. for vessels r. ves●'s. fol. 54. 79. for Scuttetus, r. Scultetus. f. 73. 10. for had paid it, r. hath paid it. f. 135. 75. for verietie r. verity. f. 223. 24. for ingregrity, integrity. and in the same sect. for St Peter Lombard, saith Peter Lombard. f. 225. 26. for emptitius, emptitias. every where for Sanhedrim, Sanhedrin f. 240. 43. for degisereris, dejicereris, & for stanti standi. f. 244. 48. for Num, Nunc. f. 249. 53. Quadripartitae, Quadripartita. f. 261. 67. for pdrmits, permits. f. 264. 69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and in the same section, for, wherewith he was buried was chre, r. where with he was buried were left in the Sepulchre. f. 168. and 169. for Not to them as to St Thomas, Not to say unto them as to St Thomas. f. 271. 74. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vale. THE FIRST BOOK OF THE SACRED AND MOST MYSTERIOUS HISTORY OF MAN'S REDEMPTION. GOD made Man in his Image, after his likeness. And Man being made in the Image and Similitude of God, had freewill, Man made in the Image of God. which made him capable of a special positive law; according to which he should live in all due obedience to his Creator, preserving himself, and all his posterity, in that good condition in which he was created; as well thereby to avoid both sin and death, as also to render himself by his obedience a fit subject of a more clear and perfect vision, and fruition of God, Aug. Enchir. cap. 25. Gen. 2.16. The law which God gave unto him was delivered in terminis; Of every tree of the Garden, thou mayest freely eat: But of the Tree of the knowledge of good and evil thou shalt not eat of it: for in the day that thou eatest thereof, thou shalt surely die. This was the primordial law; The primordial Law. and (as Tertullian saith) in this law given unto Adam we acknowledge to be laid up all those precepts which afterwards, delivered by Moses, sprouted forth young. That is to say, Thou shalt love the Lord thy God with all thy heart, and with all soul: and thou shalt love thy Neighbour as thyself. And Thou shalt not kill, and Thou shalt not commit adultery, Thou shalt not steal, Honour thy father, and thy mother, and Thou shalt not covet that which is another man's. For (saith he) the primordial law was given to Adam and Eve in Paradise, as the womb of all the commandments of God. Advers. Judaeos cap. 2. He had no need of further grace, for the observation of this law; because he might (if he would) have kept it, by the liberty and freedom of his own will left unto him in the custody of pure nature. For which cause the breach thereof made him a transgressor to all the commandments (if, as Saint Augustine saith, Adam's sin. it be divided into its several members,) For pride is there (saith he), for as much as man delighted to be rather in his own power, then in the power of God. And Sacrilege [or Infidelity], because he did not give credence to God. And murder, because he killed himself. And Spiritual fornication, because the virginity of the humane mind was deflowered by the Serpent's persuasion. And theft, because he usurped that food which was prohibited. And covetousness, because he desired more than ought to have sufficed him. And whatsoever else by diligent consideration, may be found to be in this one act of his transgression; Wherefore, by one man sin entered into the world, and death by sin, and death passed upon all men [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] for that or in whom, (namely, in that one man) all have sinned. Thus was the deadly wound given by Adam, The propagation of Adam's sin. through the abuse of his free will, to himself, and unto all his posterity, who were then in him tanquam in radice, as in the root of mankind, Aug. Enchir. cap. 26. whereby both he and they who were to descend of, and from him, by ordinary generation, were the same day made obnoxious, or subject both to the Spiritual or supernatural, and to the bodily or natural death, with all the dreadful precedents, concomitants, and consequents of them both. For this, (and to the end that he might restore that creature whom he had made to immortality) God by his infinite wisdom, and of his great mercy, manifested unto man that expedient which he had foreseen, and determined from eternity; that he would redeem and save him, God's Covenant of grace. by the seed of the woman whom the Serpent had seduced; which seed should break the Serpent's head; that is to say, overthrew the Devil and all his power. And therefore after Adam had sinned, and in him all his posterity, God maketh his covenant with him, and with them: and requireth both of him, and them, that they should on their parts, perform the conditions of it, by believing and applying it every one of them particularly to himself; and to know no other Redeemer, by whom to be redeemed from sin and death, brought upon them all by Adam's transgression, but only that blessed seed. The first saving grace therefore that man received after his Fall (whereby he might rise again from sin and death, into which he was fallen) was faith, even faith in Christ: for the promised seed was Christ. Here therefore siste gradum, for the order of this our history doth require that I should adnote some thing by the way concerning that first, and most necessary grace. The old Romans held and worshipped faith for a goddess; and Numa Pompilius is first said to have dedicated a Temple to Faith; Concerning Faith. whether because in all the actions of life, and more specially in contracts, bargains, and covenants, there is an urgent use, and necessity of faith: Or, whether because traditions streaming down even from Adam unto those days, had greatly manifested among the heathen themselves, that faith which is towards God, as that only thing whereby God is moved to grant all the requests of men; and by which every man may, and must attain unto true happiness; it is more than I will take upon me to determine. Probable it is that Numa was not altogether ignorant of that which was taught in the Church concerning faith: for the Temples which he built are said to be without Images, and his Books upon Livies report being found a long time after his death [viz. Anno Urb. Conned. 573. Genebr. Chron. lib. 2. p. 411.] were burnt, as not holding correspondence with the heathenish superstition of those Idolatrous times. There is faith towards Men; and there is faith towards God; for so speaks the Scripture. I will restore thy Judges as at the first, and thy Counsellors as at the beginning; Isa. 1.26. afterwards thou shalt be called the city of Righteousness, the faithful city. Faithful towards God in believing all his promises; faithful towards God in keeping all his commandments. Faithful towards Men, in all distributive, and commutative justice. But concerning that faith which is towards men, Faith towards men. and is nothing else but a certain veracity or truth of mind, whereby men approve themselves constant in their words, in their promises, and in all their contracts, bargains, and covenants, to perform them, and is political, active or mercatorious; it pertaineth not to this our History to discourse at large. Faith towards God, Faith towards God. is that faith whereby a man doth believe in God, and apprehend and apply the Covenant of Grace, first made with Adam, and his posterity; and all the promises of God thereupon depending; to the saving of his soul. So that howsoever the name or word faith, be copiously, and variously accepted in the Scriptures; yet as now we are to speak of Faith, S. Mat. 13.20, 21. Heb. 6.4, 5, 6. Jac. 8.13. Act. 2.19. S. Mat. 17.20 1 Cor. 13.2. Tit. 1.1. we do not intent either the external profession of Christian Religion only. Or any temporal assent or bare knowledge of the grace of God. Nor yet any certain persuasion conceived by Revelation, or by particular promise concerning the working of miracles. But it intends that faith which is properly and theologically styled Faith; which pertaineth only to God's Elect, and to all of them; which is passive, and is called by Divines, the justifying or saving faith; because that thereby a man is justified, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the sight of God, or with God, as the Scripture speaketh. Gal. 3.11. It is a gift of God, or an holy habit wrought by the Holy Ghost, whereby the believer giveth his assent or credence unto God's holy word, and doth apprehend and apply to himself, in particular; as well the Original promise, as also all other promises, of the saving good will, and grace of God, in Christ the promised seed, to his glory, and to the salvation of his own soul. The efficient cause of which justifying faith primarily is God himself, The efficient of justifying faith. who is one divine essence distinguished into three persons, the Father, the Son, and the Holy Ghost: for faith is the gift of God, as St. Paul saith; Unto you it is given in the behalf of Christ, not only to believe on him, Phil. 1.29. but also to suffer for his sake. Yet so as that instrumentally it is either internal or external. The internal is the Holy Ghost by his special working (the shining of God in our hearts) whereby faith is begotten in us; 2 Cor. 4.6. while that he doth dispose our understanding to the saving knowledge of Christ: and moveth our will to give assent, and adhere thereunto. The external is the administration of the Gospel, in the dispensation of the Word and Sacraments, whereby the Holy Ghost doth ordinarily form, and confirm the work of faith in us: although it must not be denied that for the liberty of the power of his will, God without the use of this ordinary means, when, and where he shall so please, doth beget, and work, faith in the hearts of men. Rom. 1.16. I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation to every one that believeth, to the Jew first, and also to the Greek. 17. For therein is the righteousness of God revealed from faith to faith, as it is written, The just shall live by faith. The matter of faith The matter of Faith. if considered subjectively, the proper subject thereof is the understanding and will of man, so fare forth as each faculty is regenerate by the supernatural grace, and power of the Holy Ghost, whereby the understanding discerneth those supernatural benefits of faith, offered in Christ to be true; and the will applieth them assuredly, as good and saving. O fools and slow of heart, (of understanding, and of will) to believe all that the Prophets have spoken. Luc. 24.25. But the matter of faith considered objectively; in respect of the understanding, is divine verity: and in respect of the Will, the sole singular grace of God, promised in Jesus Christ; both which are contained and circumscribed in the written word of God: all which, and only which, faith respecteth, and embraceth, as its adequate object, and therein Christ crucified, as its principal, first, and proper object. Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, Heb. 10.22, 23. and our bodies washed with pure water. Let us hold fast the profession of our faith without wavering (for he is faithful that promised.) The matter of faith in respect of the parts of it, The matter of faith in respect of the parts thereof. are diversely considered, as well in regard of the subject, as of the object. For in respect of the understanding, and divine will, it is knowledge and assent: knowledge, whereby a man understandeth the whole word of God, according to the principal heads thereof, for the measure of grace revealed. Assent, whereby a man taketh it for granted, and is firmly persuaded in his heart, that all those things which he knoweth out of the Law, and the Gospel are so certainly true, that in them, as in divine truths, is settled rest to be found. Rom. 7.16. I consent (saith the Apostle) unto the Law that it is good. In respect of the will of man, the principal and primary part of faith, is confidence; which is a most firm persuasion of the heart, whereby all the faithful do appropriate the general promise of Grace, to themselves in particular. Which confidence produceth a twofold effect: whereof the first is a sure ground or foundation upon which a man's faith standeth in opposition of all dangers internal and external. The second is a full trust in God, S. Mat. 7.25. whereby a man doth depend on him, that he may be saved. It is the testimony of the Spirit, which (as St. Paul saith) beareth witness with our spirit, that we are the children of God. Rom. 8.16. The form of faith The form of faith. consisteth in Relation, whereby the believer doth apply unto himself the word of truth, and the divine promises of the grace of God in particular. So that look what the Scripture promiseth, and propoundeth generally, the believer appropriateth to himself by a firm persuasion. As for example, God so loved the world, that he gave his only begotten Son: S. Joh. 3.16. that whosoever believeth in him should not perish but have everlasting life: And this is it which the Scripture speaketh in general terms: and was first spoken to Adam after his fall, and is further spoken in all the old and new Testament, which yet the believer appropriateth to himself. God so loved me, that he hath given his only begotten Son, that I believing in him should not perish, but have everlasting life. The final cause of faith, for the first and principal end of it, The final cause of faith. is the glory of God, the Author of our faith, and the Redeemer of our Souls. But the next or secundary end is out own salvation, which the scripture therefore calleth the end of our faith, and the reward of it, as the Apostle St. Peter sayeth, 1 Pet. 1.9. Receiving the end of your faith, even the salvation of your souls. Here note by the way, Observation. that faith towards God is one, and yet divers. One, in the species; for though there are many sorts of Christians, yet there is but one Catholic faith: for faith is species specialissima. One, in regard of the object; for the thing believed is one and the same: upon which ground, St. Athanasius in his Creed, doth conclude peremptorily, This is the Catholic faith, which except a man believe faithfully, he cannot be saved. And the scripture accordingly, One Lord, one Faith, one Baptism; Divers; both in number, and in degree. Eph. 4.5. In number. Every believer hath his own faith, proper and peculiar to himself, which is his own faith, and is not the faith of any other. In degree; for faith is in some more, in others less, according to the measure of the divine grace of God. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If God so clothe the grass of the field which to day is, and to morrow is cast into the oven, shall he not much more cloth you, O ye of little faith? But the woman of Canaan had a great faith, S. Mat. 15.28 O woman great is thy faith; be it unto thee even as thou wilt. Now this which hath been said concerning faith, The Covenant diversely administered. bringeth us directly into the way of our sacred History. For that Covenant which God made with Adam, and with all his posterity, was diversely administered. At this time thus, at that time so, at divers times in divers manners, according as God was pleased to speak unto the father's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at sundry times, Heb. 1.1. and in divers manners, saith the Apostle. And according as God was pleased to invest it, as it were with divers Robes, excellently set forth in the type, Gen. 37.31. by joseph's coat of many colours, dipped in the blood of the Kid which his brethren had killed. The times are distinguished into two Periods; The times distinguished into two Period. the first is of the promised seed to be exhibited when the fullness of time should come: The second is of that promised seed exhibited, when that fullness of time was come: for so St. Paul himself distinguisheth the Periods of the times, Gal. 4.4. saying, When the fullness of time was come, God sent forth his Son. Concerning that first period of time, the Covenant was administered Concerning the first Period of time, how the Covenant was administered. Geneb. Chr. lib. 2. p. 447. in divers manners. For the space of two thousand forty and six years or thereabouts (for I scuffle not with Chronologers concerning the exact Computation of years, seeing that of Genebrard is very true, that as touching the number of the years of the world, a man shall find as many opinions as writers. Neither will I have to do with that vast difference betwixt the Greek and the Latin writers, occasioned by the corrupted Septuagint, utterly inconsistent with the Hebrew verity. I follow those Latin writers and Chronologers, among whom I find but little difference, and they who differ but a little, seem not to differ at all) I say, for the space of two thousand forty and six years, or thereabouts, from Adam to Abraham, and to the ninety ninth year of Abraham's age, the Covenant came forth naked, and was administered under the form of that blessed promise, which God made unto man after his transgression in these words, saying unto the serpent in whom the Devil was, I will put enmity between thee and the woman, and between thy seed and her seed, it shall bruise thy head, and thou shalt bruise his heel. This was the Original promise, the Covenant of Grace, Gen. 3.15. the sum and substance of the Gospel: which promise all the righteous faithful, from Adam to Abraham (though they knew no more of Christ) did believe, that they might be saved. For, as learned St Augustine saith, None of all the righteous faithful could attain salvation, but only by the faith of Christ: to them Christ was known, and had he not been known to them (saith he) they could not have prophesied Christ to us, sometimes more darkly, and obscurely, as did the former; sometimes more plainly, and perspicuously, as did the latter Prophets. Enchir. Cap. 118. The faith of the ancient righteous Fathers, The faith of the ancient righteous Fathers. was the Catholic faith, even the same which we have, though otherwise dispensed, and revealed to them more obscurely, to us more plainly: They were Christians as well as we, for they did believe in Christ: and Eusebius proveth by invincible arguments, that the very names of Jesus, and of Christ, were known from the beginning of the world, and had in honour by all the Prophets of God, Ec. Hist. Lib. 1. Chap. 1. And in the Revelation of Saint John, Christ is plainly said to be slain from the foundation of the world. It is, because by virtue of his death which was to come, Rev. 13.8. they were saved, even as we. I know not, whether it were more impiously, or ignorantly averred, by the Servetani, that the Fathers of old time, and before the coming of Christ, did want both true faith, and spiritual life. Sure I am, it is against the truth; for those righteous Fathers, who had nothing more but the original Promise, had thereby the true justifying and saving Faith, according to all that, which hath been laid down before concerning faith; for, they gave assent or credence unto that promise, and did apprehend and apply it to themselves in particular, to God's glory, and to the salvation of their own souls. The efficient cause The efficient cause. of it primarily, was God himself, whose gift it was; instrumentally and internally the Holy Ghost, by his special working, while that he did dispose their understanding to the saving knowledge of Christ, and did move their wills to assent and adhere thereunto. Instrumentally and externally, it was the Gospel itself, administered by Tradition, before they had the Word written, or any Sacrament for the obsignation of that Promise; whereby the Holy Ghost, as by the then ordinary means, did form and confirm the work of faith in them. The matter The matter. of their faith considered subjectively, was the understanding and the will, so far forth, as each faculty was regenerate, by the supernatural power and grace of the Holy Ghost, whereby the understanding did discern those supernatural benefits of faith, offered in that promised Seed, to be true; and the will did apply them assuredly to be good and saving. But the matter of their faith, considered objectively, in respect of the understanding, was divine verity; and in respect of the will, it was the sole singular grace of God, promised in that seed, both which were contained and circumscribed in the original promise; all which, and only which, their faith respected and embraced, as its adequate object, and therein that Seed, as its first, next, and proper object. The matter of their faith, in respect of the understanding and divine will, it was knowledge and assent; knowledge, whereby they understood the promise, for the measure of grace revealed: Assent, whereby they took it for granted, and were firmly persuaded in their hearts, that the promise was true, and therein found settled rest. In respect of their will, the principal and primary part of their faith was confidence, whereby they did appropriate the general promise of grace to themselves in particular, which also produced a twofold effect, whereof the first was a sure ground or foundation, upon which their faith stood, in opposition of all dangers, internal and external. The second was, a sure trust in God, to depend upon him, that they might be saved; which sure trust in God, was the testimony of his Spirit, Heb. 11.4. whereby, as the Scripture saith, Abel offered unto God a more excellent sacrifice than Cain. The form The form. of their faith likewise did consist in relation, whereby that promise or covenant of grace, which was made unto Adam, and to all his posterity, every believer did apply and appropriate unto himself, by a firm persuasion: viz. that that Seed should come; and for him, and for his redemption, should break the Serpent's head, should overthrow the Devil and all his power; purchasing for him salvation and everlasting life. Finally, the final cause The final cause. of their faith, for the first and principal end of it, was the glory of God, the Author of their faith, and the Redeemer of their souls. But the next, or secundary end, was their own salvation, which they, even as we, did work out with fear and trembling. And in this manner was the Covenant barely administered, under the form of that blessed promise, from Adam to Abraham, as hath been said before. But, God reneweth his Covenant with Abraham, The Covenant renewed with Abraham, etc. Rom. 4.16 Gal. 3.9. and with his Seed, generally with all the Faithful, (for Abraham is set forth, to be the Father of us all; that is, of all us that believe: Abraham was blessed by Faith in Christ: And all they which be of faith, are blessed with faithful Abraham) for they are the spiritual Seed: Specially with the People and Nation of the Jews, the carnal Seed. He draweth his Covenant into Articles, indenteth it, Gen. 17.11, 12, 13, 14, and setteth his Sign or Seal unto it, the Sign or Seal of Circumcision: Ye shall circumcise (saith God) the flesh of your foreskin, and it shall be a token of the Covenant between me and you. He setteth down, what he will do on his part, and what he expecteth, that his People should do on their part; and he sealeth it with his Seal, Circumcision. And of all this, you may read at large, Gen. 17. Circumcision Concerning Circumcision was a sacred action, wherein the foreskin of the flesh of the Male kind, was cut off, according to God's Ordinance, for the obsignation of his divine Covenant with men. Who it was, that was deputed to that Office, the Scripture makes no mention; probable, it is the most ancient or honourable of that House or Family, of which the party to be Circumcised was descended, especially, before the Law given: for, God commanded Abraham to do it, and Abraham, at God's commandment, Gen. 17.23. Exod. 4.25. circumcised Ishmael his Son, and his whole House. Zipporah, the Wife of Moses, (although we have but that one precedent) did circumcise her Son. When the People of Israel were arrived in the Land of Canaan, then did Joshua Josh. 5.3. circumcise them. It is likely, that under the Law, that Office was to be performed by the Priests, as being by their Function sacred to God, and therefore the fittest persons to perform so divine a Ceremony. The Day appointed for Circumcision was the eighth day; for so did God ordain: He that is eight days old, Gen. 17.12. shall be circumcised among you. And it is plain, that our Saviour Christ himself, as being under the Law, and Saint John the Baptist, were circumcised the eighth day, according to the Law. But, if a man had not been circumcised upon the eighth day, according as God had appointed, he might then be circumcised at any other time; for, it is never too late for a man, to submit himself to the holy Ordinances of God. And therefore the Children of Israel, who traveled in the Wilderness by the space of forty years, were (notwithstanding their age) circumcised in the Land of Canaan. Likely it is, that they did not circumcise with Knives, but with sharp Stones; for Zipporah, the Wife of Moses, circumcised her Son with a sharp Stone: Then Zipporah took a sharp stone, Exod. 4.25. (a sharp knife of stone) and cut off the foreskin of her Son, saith the story. And God commanded Joshua, saying, Make thee sharp knives, Josh. 5.2. (or knives of flints) and circumcise again the children of Israel the second time. Circumcision was not without the shedding of some blood, and much pain: For, when Moses' Wife had cut off the foreskin of her Son, she cast it at his feet, saying, Exod. 4.26. Surely a bloody husband art thou to me. She said, a bloody Husband thou art, because of the Circumcision. And when the Shechemites were Circumcised, it is said, that the third day, when they were sore, (sore of the wound of Circumcision) Simeon and Levi took each man his sword, Gen. 34.25 and came upon the City boldly, and slew all the Males. They were sore, sore of the wound of Circumcision, sore the third day after; and so sore, that they were not able to make resistance, no, not for their lives. Circumcision was a great and venerable Sacrament, it was the Sacrament of initiation, or reception into the Covenant; The mystery of Circumcision. and the mystery of it was great: For first, whereas Circumcision was ordained to be made in that part or member of the body of Man, which God would to be for the propagation of Seed; it did fitly intimate man's uncleanness by Nature, and the propagation of Original sin. Every father stands in the place of Adam, and conveigheth unto his Child, besides the nature of Man, the very guilt and corruption of Nature: Eph. 2.13. We are by nature the children of wrath. That natural uncleanness of ours must be taken away, or we cannot be saved. This is a second birth, as Christ said to Nichodemus, Marvel not that Isaid to thee, Ye must be born again. S. Joh. 3.7. 2ly It did fitly give them to understand, that that Seed, in whom they believed (Christ the Messiah) should come of the circumcised seed of Abraham, according to the flesh, as God had promised, Gen. 22.18. Lact. Instit. lib. 4. cap. 17. saying, In thy seed shall all the Nations of the earth be blessed, 3ly The making bare of that part or member, did (as Lactantius observeth) signify, in the mystery, the true circumcision which is of the heart; that the breast must be laid bare, and that the spiritual Seed must be circumcised in heart, to have their conversation with an open and simple heart. I say nothing of that similitude which some have observed, betwixt the heart and the prolific member. Rom. 2.28. He is not a Jew which is one outwardly, neither is that circumcision, which is outward in the flesh; but he is a Jew which is one inwardly, 29. and circumcision is that of the heart, in the spirit, not in the letter, whose praise is not of men, but of God. 4ly That piece of skin which was cut off, did signify the uncleanness of Nature, in a state of sin: And like as they cast the prepuce, or piece of skin, upon the ground, at the feet of him that was circumcised, Exod. 4.25. as may be conjectured by what Zipporah did when she circumcised her Son: So, that all uncleanness of heart and action, must be circumcised and cut off, it must be cast away, as the prepuce thrown upon the ground, never to be reassumed. 5ly The circumcision-knife was a type of Christ; for, that knife was of stone, and did intimate Christ the Rock, the foundation Stone, the Stone of Zion, elect and precious; the corner stone, who by his Spirit, doth circumcise the hearts of men, according to that of Moses, Deut. 30.6. The Lord thy God will circumcise thine heart, and the heart of thy Seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayst live. 6ly The drops of blood that were shed in circumcision, did give them to understand the blood of the Messiah, who was to be of the circumcised Seed, and that his blood it was, which should be shed for the remission of sins. 7ly The great pains and foreness of circumcision, did represent as well the sufferings of Christ for us, as also, that they who will be his servants, must be nothing curious to suffer all pains and persecutions; and, if need be, to shed their blood for the name of Christ. 8ly The day of circumcision, which was the eighth day, did set forth in a mystery the Resurrection of Christ; for, like as Christ risen again from the dead upon the eighth day, according to the Jews account, who begin to reckon their week upon the Sunday; even so, that they who were circumcised, had an eight day to look for, the day of his Resurrection, by virtue whereof, they should rise again from the dead, being first risen with him unto newness of life; that is to say, from a death of sin, to a new and spiritual life. Lastly, that same opprobrium circumcisionis, that shame and disgrace which the Jew had, by reason of his circumcision, among the Gentiles, (for which he was mocked, despised, reproached, and scornfully termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apella, Verpus, etc.) did set forth the shame and scandal of the Cross, giving the People of God to understand thereby, that the way to Heaven is not a way of popularity and honour, but rather of ignominy, reproach, and worldly contempt. Moses had learned that lesson by his circumcision, Esteeming (saith the Scripture) the reproach of Christ greater riches, Heb. 11.26. than the treasures in Egypt. So great and excellent was the Mystery. Most important was the use of this great Sacrament: For, The use of Circumcision. first, it was sigillum foederis, the seal of the Covenant, which God had renewed unto Abraham, and to his Seed, and did therefore serve greatly to confirm their faith; for, in that God had set to such a seal, they needed not to doubt the performance thereof on his part. Once God did make his covenant with Mankind, and with all his creatures, that he would no more destroy them from off the face of the Earth by the Waters of a flood; for confirmation whereof, he placed his Rainbow in the cloud, as the seal of that covenant; concerning which seal, he speaketh and promiseth, saying: It shall come to pass, when I bring a cloud over the earth, that the Bow shall be seen in the cloud; Gen. 9.14.15. and I will remember my covenant which is between me and you, and every living creature of all flesh, that the waters shall no more become a flood to destroy all flesh. Such was the use of Circumcision, when God should see the circumcision in the flesh of the foreskin, then would he remember the covenant that he had made with Abraham, and with Abraham's seed, to be the God of Abraham, and of his seed after him. And so was circumcision, signum confirmationis, Circumcision, signum confirmationis. a sign or seal of confirmation, as well of the covenant itself on God's part, as also of their faith in that covenant, on their part. 2ly It served to admonish them of their duties all their lives, to the end, that as often as they should look down upon them selves, and see the sign or mark of circumcision, in the flesh of their foreskin, they might remember their covenant with God, to be an holy and a peculiar people unto him, and to serve him in holiness and righteousness all the days of their life. They did wear God's badge or mark in their flesh, whereby he had set his stamp or mark upon them, for his own people, to give them to understand, that they must not defile themselves, or suffer themselves to be defiled, according to all the abominations of the wicked Heathen; nor lead an unclean life, according to the fleshly lusts of their own heart. And for this cause, God was pleased, that they should receive names in circumcision; so when Abraham was circumcised, Gen. 17.5. his name was changed from Abram into Ahraham; And Saint John the Baptist, S. Luc. 1.63. S. Luc. 2.21. (though sanctified from his Mother's womb) and our blessed Lord himself; (because he would fulfil all righteousness) had their names in their circumcision. It was a note of that subjection and perfect obedience, which they did owe unto the whole Law; and so it was signum admonitionis, Circumcision Signum admonitionis. Jer. 4.4. a sign of admonition, giving them always to understand their duty, and that they must, on their part, perform the conditions of the Covenant to God-ward. Circumcise yourselves to the Lord, and take away the foreskins of your heart. 3ly It was a means ordained by God, wherein, and whereby to confer his grace upon them, and to convey his grace unto them. For God doth not jest, or toy with men in the outward signs, but like as he doth make a sure performance of all that which he promiseth in his vocal word, the Scriptures; even so doth he make a sure performance, of all that which he promiseth, and setteth before the eyes of men in his visible word, the sacred, Rom. 4.11. and mysterious Sacraments. And therefore St. Paul saith, That Abraham received the sign of circumcision, a seal of the righteousness of faith, which he had yet being uncircumcised, (to what purpose) that he might be the Father of all them that believe, though they be not circumcised, Circumcision Signum praebitionis. that righteousness might be imputed to them also. And thus it was signum praebitionis, a sign of praebition, wherein he performed that which he had promised. Lastly, Circumcision, was an external sign of the visible Church, and made that outward distinction, whereby the servants of God were to be known and distinguished from the idolatrous Heathen; so that they who were not circumcised, had not the visible character, nor were to be reputed as visible members of the visible Church. And unto this alludeth St. Paul, when he saith, Phil. 3.2. Beware of Dogs, beware of evil workers, beware of the concision. The Dogs were the unbelieving Heathen, the evil workers were the miss-living Christians, the concision were those jews, who after the abolition of circumcision, by some instrument which they had, did draw up the prepuce, as men ashamed of their circumcision; But the true circumcision is of the Christian. For (saith the Apostle) We are the circumcision, which worship God in spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. And thus was it signum distinctionis, 3. Circumcision Signum distinctionis. a sign of distinction, as being that outward character or mark, whereby the Church of God was visibly to be known, and distinguished, upon which the Jews were so elated, that the uncircumcised they utterly disdained, reputing them as Dogs, Swine, or other unclean beasts. Thy servant slew both the Lion and the Bear, 1 Sam. 17.36 and this uncircumcised Philistine shall be as one of them. And in this manner the Covenant went forth, and was administered, from the ninety ninth year of Abraham's age, until Moses time, and to the departure of the people of Israel out of Egypt, for the space of about four hundred and two years more, till the people were departed, and the Law was given. And here the peruser of this our sacred History, hath to observe, that there was a time when circumcision was not, Periods of times to be observed. and therefore could not be used; so was it from Adam to Abraham, and to the ninety ninth year of Abraham's age. There was a time when circumcision was; and therefore must be used. So was it from the ninety ninth year of Abraham, till the Resurrection of Christ; during all which time it was sub praecepto, under the law and commandment of God; it was a necessary Sacrament, or seal of God's Covenant, and was therefore necessaria & utilis, necessary and profitable: Necessary to be done for the Law sake, whereby it was ordained, and profitable by divine Institution, to them that were circumcised. There was a time when it might indifferently be used, or not used; which was, from the Resurrection of Christ, to the destruction of the Temple, which was the Wardrobe of Ceremonies. In which period it was lawful, but it was not profitable, and was permitted (as Luther saith) not as a necessary Sacrament or seal of the Covenant, Luther come in Galat. cap. 2. v. 3. but for reverence of the Fathers, and for charity sake, lest the weak should take offence, until they should be confirmed in the faith. There was a time, and now is, wherein circumcision is altogether unlawful, and this time is from the destruction of the Temple by Titus and the Romans, unto the end of the world. So then, there are four periods. The first from Adam to Abraham, wherein circumcision was not borne. The second from the ninety ninth year of Abraham, till the Resurrection of Christ; wherein it lived, but yet had its infancy, its manly age, and its old age. It's infancy from Abraham, till the departure of the people out of Egypt, and till the Law given. It's manly age, from the Law given to the birth of Christ. It's old age, from Christ his birth to his Resurrection; during which time it is not improper to say, that it lay sick upon its death bed; and when Christ risen from the dead, than circumcision expired. The third Period, from the Resurrection of Christ, till the destruction of the Temple, during all which time though it were dead, yet it was not buried, but lay, as it were, upon its Hearse, in expectation of an honourable burial. The fourth and last Period, from the destruction of the Temple, which was the funeral burning of circumcision, to the end of the world; wherein it is not only dead, but buried too; and if any man shall now rake it out of its grave, Christ shall profit him nothing. Behold I Paul say unto you, that if you be circumcised, Christ shall profit you nothing. Gal. 5.2. In or about the year of the world, two thousand four hundred forty and seven, Concerning the paschal Lamb. Gen. 15.13, 14. when the time came that God would bring forth the people of Israel out of Egypt, according to his word, and promise made to Abraham, Gen. 15. He setteth another seal to his Covenant, by instituting another Sacrament, the Sacrament of the passover or paschal Lamb, (it was the Sacrament of their continuation in the covenant) which he commanded to be observed. It was a sacred action of divine Institution, in the kill and eating of a Lamb, to perpetuate the memorial of Israel's deliverance out of the land of Egypt, and from the servitude and bondage of the Egyptians, to testify unto them the grace and favour of God, to be a type of Christ, to conserve them in the unity of the Church, and to teach them true gratitude in the thankful acknowledgement of so great a benefit. To him that made the world, it belongeth to make the Sacrament; therefore this Sacrament was of divine institution: for Moses delivered to the people that which he received from God. The Time. 1. He changeth the beginning of the year: For whereas the Jews ever before, began the year at the equinoctial, in the month of September; God commanded Moses that it should begin from that month, wherein the people departed out of Egypt, that was the month Nisan, which correspondeth with the month of March, wherein is the Vernal equinoctial. At this equinoctial, this great Sacrament was to be celebrated; for upon the tenth day of that month, they made choice of the Lamb; upon the fourteenth day at evening (that is to say before the Sun went down) they killed it; and in the evening following, which was the evening of the fifteenth day (for the Jews began their day at evening when the Sun went down) they did eat it according to the Law. Where I would request the Reader of this our History to take notice, that it came to pass in process of time, that the Jews by the tradition or law of their Sanhedrin, Carol. Sigon. de Rep. Heb. lib. 3. cap. 9 did forbear to eat the Passover, upon the second, the fourth, or sixth days of the week; that is, upon our Monday, Wednesday, and Friday: so that if the fifteenth day of the month fell upon either of those days, the Passover was deferred to the next day. It is said to fall out so, the year that Christ suffered; and this was the reason why the Passover was killed for him upon the Thursday, and eaten at even, that is to say upon the Friday, which began at Sunset, which day to the Jews, following their tradition, was the parasceve or day of preparation, on which they killed the Passover, to eat it after Sunset, which was the evening of the Saturday or jewish Sabbath. But our Lord, who was made under the Law, would not eat it, but according to the Law. 2ly The place The place. of the Passover was certain and appointed; for although at first they did eat it in the land of Egypt, according to their families in several houses: Yet when they arrived in the land of promise, it was utterly forbidden to be celebrated, in any other place but only in that which the Lord should choose to put his name there: Deut 16.6. that was first in Shilo, afterwards at jerusalem, whither the tribes went up at that solemn feast and being dispersed all the City over, did by several companies, in several houses, eat the Passover: The persons The Persons. that were to eat it, were all the congregation of Israel, even every one that was circumcised, of whom such a number was to meet together in one house, as might suffice to eat a whole Lamb at one meal. No foreyner or hired servant, nor slave might eat of it; but yet, if they were first circumcised, they might come unto this Sacrament; neither was any difference at all to be made betwixt them, Exo. 12.49. and the native circumcised seed. 3ly The ceremonies The Ceremonies. were stated; that they must choose a Lamb, it must be taken out from the Sheep, or from the Goats. This choice must be made upon the tenth day, upon the fourteenth day in the evening they must kill it: they must take the blood in a Basin: they must take a bunch of Hyssop, and dip it in that blood, and strike the lintel, and the two side-posts of the door of the house where it was eaten, neither must they go forth until the morning. The Lamb itself must not be eaten raw, nor sodden, but roasted; it must be all roasted whole, with the head, the legs, and purtenance. It must be eaten with bitter herbs, and with unleavened bread; it must be all eaten, nothing of it must remain until the morning, and if any part of it should remain until the morning, it must be burnt with fire. It must be all eaten in one house, none of it must be carried out, neither must a bone of it be broken. All the while that they did eat it, they must stand upon their feet, for they must eat it with their loins girded, their shoes on their feet, and their staff in their hand, and they must eat it in haste. And all this is luculently prescribed, Exod. 12. By all this, God would perpetuate the memorial of that great deliverance wrought for his people, The Meaning. when he brought them out of the land of Egypt, and from the cruelty and oppression of Pharaoh, and of the Egyptians. It was not enough that such a deliverance should be preached, but he will have it to be visibly represented in his Church, by the anniversary celebration of a solemn Sacrament; of which the parents must carefully teach the meaning unto their Children. And it shall come to pass when your children shall say unto you, what mean you by this service? That ye shall say, it is the sacrifice of the Lords passover, Exo. 12.26. who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. 27. But by all this a further and greater mystery The Mystery. was meant and intended: For their deliverance out of the land of Egypt, was a type of that deliverance which all the Israel of God hath by the redemption of jesus Christ. That was a deliverance out of a temporal bondage, this is a deliverance out of an eternal bondage; that was a deliverance of the body, this is a deliverance of body and soul; that was a deliverance from Egypt, and from the heavy burdens of it; this a deliverance from hell itself, and from the eternal torments of it. By that deliverance, the carnal seed were brought into the land of Canaan; by this deliverance, the spiritual seed are brought into the kingdom of heaven. That lamb was Christ; it was Christ in mystery and signification, for Saint Paul affirmeth it in plain terms, 1 Cor. 5.7. Christ our is sacrificed (or slain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for us. That lamb was without blemish, and a male of the first year, or of a year old: to signify Christ conceived by the Holy Ghost, and born of a pure Virgin, in whom there was not the least blemish or spot of sin, either original or actual; and to signify Christ sacrificed, in the full perfection of the human nature. That lamb was taken out from the sheep or from the goats, to signify Christ according to the flesh, descended both of righteous and unrighteous parentage, as is to be seen in his genealogy, St. Mat. 1. & St. Luc. 3. That blood of the lamb which was shed, and was with a bunch of hyssop stricken upon the lintel, and upon the two side-postes, which God looked upon, to the end, that he might not suffer the destroyer to destroy them; did signify the blood of Christ, who, like as the hyssop, which is a low and contemptible herb, should come in a low and contemptible condition; that he would look upon his blood, and for that blood-sake, spare his whole Church, by delivering it from the destruction of the wicked world. That lamb is eaten for sustentation of the body, when Christ crucified is believed for the nutriment of the soul; for, S. Joh. 6.51. to eat Christ is a work of faith. That lamb, roasted whole upon the spit, did signify, whole Christ, made a sacrifice upon the cross. That lamb wholly eaten, did signify Christ wholly to be believed, the divinity, the humanity, the hypostatical union. A bone of that lamb was not to be broken; and that St John saith plainly to be meant of Christ, S. Joh. 19.36. that not a bone of him should be broken; wherein also is to be observed, that although this lamb of God did suffer, according to all that wherein it was possible for him to suffer in the flesh, and was broken; yet his Divinity could not suffer. That lamb was to be eaten in haste, because it was the Lords passover; to signify, that all they who eat the true , which is Christ the Lord, by faith, must use no procrastination or delay, but must make all the haste they can to come to a full fruition of him. That lamb was to be eaten with unleavened bread, and with bitter herbs, to signify, that they who eat the true , must purge out the old leaven of malice and wickedness, and keep the feast with the unleavened bread of sincerity and truth, nothing abhorring poverty and all manner of afflictions, which attend them in this present world for that lamb's sake. That lamb was eaten standing, with their loins girt, their shoes on their feet, and their staves in their hands; to signify, that in this world, we are pilgrims and strangers; here we have no abiding place, we must go forth to seek another and a better Country, whose builder and founder is God. Finally, the use The use. of this Sacrament was, to admonish them of repentance, and ●o teach them to amend their lives; therefore the beginning of the year was changed, to teach them, to live no more after the old year, in their former conversation, but to become new creatures in Christ: No uncircumcised person was to eat of it, for this was a Sacrament of the ●●visible Church, and served to congregate the members of the same into communion, and into one and the same visible profession of the true Religion; and was therefore a distinctive sign, whereby the professors of the true Religion might be known and distinguished. In one house it must be eaten, neither must any part of it be carried out of the house: to teach them to know, that the Church, which is that house in which the Lamb is, is but one; they must therefore keep themselves in the unity of that Church, and not go forth of it, nor think to find the true Lamb of God, in the fraternities of Heretics, Schismatics, and Sectaries, who depart from the communion of the Church; for, among such, he will not be found, neither will he be eaten there. This great Sacrament being thus instituted & ordained, than God proceedeth, for he disposeth, expoundeth, The Covenant disposed into the form of a testament. The legal part. Levit. 18.5. Gal. 3.19. and confirmeth his covenant into the form of a Testament, having two parts; the one legal & conditional, requiring perfect obedience, and under that condition promising eternal life: Ye shall therefore keep my statutes and my judgements; which if a man do, he shall live in them. And that legal part of the covenant was added, that is to say, further expounded, put into a better method, and written (as Saint Paul saith) because of transgressions. How so? Why, first, to discover sins and transgressions; for, by the law is the knowledge of sin, Rom. 3.20. Rom. 7.7. I had not known sin but by the law; for I had not known lust, except the law had said, Thou shalt not covet. 2ly To punish sins and transgressions, for the punishment is prescribed by the law; the punishment prescribed by the law, is the curse of the law: Cursed be he that confirmeth not all the words of this law, Deut. 27.26. to do them. 3ly To smite the conscience, and to make a man to condemn himself, for the sins and transgressions which he hath done; as Saint Paul saith, We know, that what things soever the law saith, Rom. 3.9. it saith to them that are under the law, that every mouth may be stopped, and all the world may become guilty before God. In the confession of sins, saith Saint Jerome upon the place. 4ly To show unto the people, by whom sins and transgressions are to be expiated, viz. not by those levitical Ordinances, but by him who was set forth in the levitical Priesthood, and by all the sacrifices of the Law, that is, Jesus Christ: Eph. 1.7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. For the law (saith the Apostle) having a shadow of good things to come, Heb. 10.1. and not the very image of the things, can never with those sacrifices which they offered year by year continually, make the comers thereunto perfect. The other part of that Testament was Evangelicall, The Evangelicall part. setting before their eyes the Redemption of Jesus Christ, and giving them to understand, that man should be reconciled unto God, and delivered out of all miser●● by his death. Upon which part of the testament, he putteth a most rich and sumptuous robe, whereunto belonged, 1st that Tabernacle, or portable Temple, which Moses at God's commandment made in the Wilderness, the pattern whereof was showed unto him in the Mount, Exod. 25.40. Act. 7.44. Heb. 8.5. with all the sacred utensils thereunto belonging; the Ark of the covenant, the golden table, the shewbread, the golden candlestick, the altar of incense, the altar of offerings, the brazen laver; all which are to the life set forth, as God commanded, and as Moses made them, in the book of Exodus, Cap. 25, 26, 27, 30, 36, 37, 38, 40. The Tabernacle, The mystery of the Tabernacle. as it was the house of divine worship, did represent the Church; for in his Church, and only in his Church, is the true worship of God. The Pillars were types of the Apostles, Bishops, and other Ministers of the new Testament, by whose faith and function, the Church is upheld. Their sockets of brass, the faith of Christ, in which they stand strongly grounded and rooted, as pillars in their sockets. The golden boards, with their sockets and bars, did represent the faithful, far more precious than gold, who, like gold, do shine and glister in all holy conversation. The curtains of fine twined linen, and blue, and purple, and scarlet, with cherubims of cunning work, coupled together with loops and taches of gold, did signify, that the members of the Church, adorned with the several graces of the Holy Ghost, are knit and joined together in the unity of one and the same Spirit, by the bond of peace. The Ram's skins died red, and the Badgers skins for the covering aloft, did mean the Gentiles, made partakers of the same redeeming blood, and their faith and fortitude in withstanding the violent storms of persecution. The other veils, namely, that of the outward court, and that which was betwixt the outward court and the holy place, did show forth the humility of Christ, wherewith the Divinity, as with a vail, was shadowed, and through which the Godhead entered in to be sacrificed, and to make an atonement for the sins of men. But the inward vail, which was hung up before the holy of holies, or the holiest of all, which was inaccessible to all, and a type of heaven, into which only the high Priest entered, and that but once a year, upon the great day of expiation, according to our account the tenth day of September, did import, that the way into the Holiest of all, was not made manifest, while the first Tabernacle was yet standing. Heb. 9.8. The High Priest must go in, making the atonement, that so heaven gates may be opened unto the sons of Adam, who were shut out by sin: When thou hadst overcome the sharpness of death, (singeth the Church) thou didst open the kingdom of heaven to all believers. But who is sufficient to declare the mystery of all these things? The matter and form of the Ark, The Ark. is luculently set forth in the book of Exodus, Cap. 25. & 37. It was placed in the most holy place, impervious unto all, save only to the high Priest, called in the Scripture, the Ark of the covenant of the Lord, Num. 10.33. Josh. 3.6. because the tables of the covenant were laid up there, together with the golden pot of Manna, and Aaron's budding Rod. It was a visible testification of God's divine presence, from whence he gave Answers, where God did, as it were, make his habitation, and therefore called also the Ark of the Lord God of hosts, 1 Sam. 4.4. that dwelleth between the Cherubims. It was a type of Christ, for the gold of the Ark did signify the Divinity of Christ; the wood of the Ark did signify the humanity of Christ; & the crown environing, did signify the hypostatical union, whereby was showed what Christ must be in his own person, viz. God & man, hypostatically united in one person. It was a symbol of Religion; for what else meant the tables of the ten commandments, which were laid up there, the pot of Manna, with Aaron's rod? What else meant those two Cherubims, which were placed face to face, and did face one another; yet so, as both of them did look down upon the propitiatory, or mercy seat: But the old Testament, and the new, having mutual respect to Christ, answering to, and interpreting one another? It was an Emblem of Regality; for there might you see the crown of gold, and the flourishing rod or sceptre, ensigns of regality. Without the Veil, which was betwixt the Holy place and the Holiest of all, in the holy place, stood the golden table, The golden table. an ample description whereof is made Exod. 25. To this table belonged dishes, and spoons, and covers, and bowls, to cover or pour out withal. And upon this table were set forth the cakes of shewbread, in number twelve, made of fine flower, and set in two rows, having frankincense put upon each row. This was the bread of memorial, and must be renewed every Sabbath day, that it might be before the Lord continually. See Levit. 24. The table was Christ, in a mystery; there might they see his divinity, his humanity, the hypostatical union, by the gold, the wood, and the crown environing. From him, as from a table, do all his people receive the spiritual nutriment. His Ministers supply the office of dishes, spoons, covers, and bowls, to cover and pour out withal; for by them, and by their ministry, is the heaven y nutriment given and dispensed unto men. These must be all of pure gold, sacred by their functions, and holy in their lives and conversations. The twelve cakes did signify the Church, the two rows the Church of the new Testament, consisting both of Jews and Gentiles. The name or title of shewbread, did intimate the visibility of his Church: the frankincense that was upon those rows of the shewbread, the prayers, supplications, and praises of his Church. And as that bread was renewed, and was continually before the Lord for a memorial: Even so, that he will for ever accept the prayers, supplications, and praises that are made unto him in his Church, have it always in remembrance, and preserve it unto the world's end. And what is this, but that which Christ saith unto his Apostle Saint Peter, S. Mat. 16.18. Upon this rock I will build my church, and the gates of hell shall not prevail against it. Upon this table have I placed my shewbread, [my Church] I have placed it in two rows of Jews and Gentiles; I have placed it for a memorial, and to be continually before me, that I may have it always, in despite of all opposition, even unto the end of the world. The golden candlestick The golden Candlestick. S. Joh. 1 9 S. Joh. 8.12. hath likewise its description, Exod. 25. It had his shaft, his branches, his bowls, his knops, and his flowers, all of pure beaten gold. It was Christ, that true light, which lighteth every man that cometh into the world. I am (saith he) the light of the world: he that followeth me, shall not walk in darkness, but shall have the light of life. His branches, his bowls, and his knops, are his Apostles, his Bishops, and Priests; and his flowers are all good christians, that believe in him. The candlestick is made for the light of the house: Christ came into the world for the light of his Church. The branches, the bowls, the flowers belong unto the candlestick: The Apostles, the Bishops, the Priests, and all good christians, belong unto Christ. The light which is held forth by the branches, is the light of the candlestick: the doctrine of the Gospel, by which the world is enlightened, is the word of Christ. All the branches, bowls, knops, and flowers, must be of pure gold: All his Apostles, Bishops, Priests, and all good christians, must be of like holiness with him. Because it is written, 1 Pet. 1.16. Be ye holy, for I am holy. The lamps, snuffers, and snuffe-dishes, must be of pure gold; and all they who have any place or degree in his Church, must be of like purity. The Altar of incense The Altar of incense. was made of Shittim-wood, four square, a cubit long, and a cubit broad, two cubits high; it had four horns, it was covered over with gold, and had a crown of gold round about. It was placed in the Holy place, before the vail, which divided the Holy place from the Holy of Holies. Once every year, upon the day of Expiation, (according to our account count the tenth day of September, the high Priest entered into the Sanctum Sanctorum, and then he made an atonement, upon the horns of the Altar, with the blood of the sin offering of atonements: that is, he put the blood of the Goat, and of the Calf, offered for the sins of the people, upon the horns of that Altar; by which religious Ceremony the atonement was made, and a reconciliation of God with the people. Upon this Altar was offered the sacred incense, The sacred incense. which was a most sweet perfume, composed and confected of four most sweet and odoriferous simples. Stacte (Myrrh dried and beaten to ashes). Onycha (the shell of a little fish, wonderfully sweet, much like the nail of a man's hand, whence it is so called; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a nail: if not rather, as Papias thinketh, a kind of spice, bearing that name). Galbanum (it was the juice or gum, of a certain sweet smelling herb, white as milk, whence it hath the name; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth milk). And pure Frankincense, that is to say, frankincense not mixed with rosin. A like quantity of all these Simples were confected into a sweet perfume, for the service of God, and this was called incense pure and holy. Now the Altar was Christ, Exod. 30.35 for it figured and set forth Christ to come: the Incense were the prayers of the Church, The Mystery. and of all her members: And the Priest who offered incense, did in the type bear the person of Christ, until his coming in the flesh. The gold (as was said before concerning the Ark and the golden Table) did signify the Divinity, the Wood the Humanity; and the Crownen vironing, the Hypostatical union: that the wood of Shittim not corruptible as other wood, was covered with gold, it did signify Christ his body, which God would not to see corruption, clothed upon, with eternal glory. Like as the sacred incense composed of four most sweet and odoriferous simples, was offered by the Priest, both morning and evening upon that golden Altar: so that the prayers and supplications of the faithful, composed and confected of faith, hope, charity, and the sweet ejaculations of Gods most holy and most blessed Spirit, are by Christ the true and eternal Priest, offered unto God upon the golden Altar which is himself, as a sweet perfume, with the good savour whereof he is well pleased, at morning and at evening, à principio ad finem, from the beginning of the world unto the end. The brazen Altar, The brazen Altar. which was the Altar of burnt-offerings, with the vessels thereof, is sufficiently described Exod. 28. It did signify Christ. For like as that Altar was but one, and was for all the burnt-offerings of all the people offered upon all occasions: even so Christ is that sole, singular, catholic, general, and universal Altar, in and upon whom all the sacrifices of the Church which are spiritual, are by faith to be offered up unto God the Father. This Altar was placed in the court without, to signify Christ (as old Simeon saith in his Song) prepared before the face of all people, S. Luk. 2.31. and tendered unto all the world by the ministry of the Gospel. I might here say, that the Brass did signify the fortitude and patience of Christ, Heb. 12 2. who endured the cross, despising the shame. And whereas all the Vessels thereof were to be of Brass, it was to give them to understand, that all his servants must be of the like fortitude and patience. An appendix to this Altar was the brazen laver The brazen Laver. described, Exod. 30. It was for the Priests to wash their hands and their feet, when they went into the Tabernacle, and when they approached the Altar to offer sacrifice; they were to wash their hands and their feet lest they should die. It was to give them to understand, that all they who will minister to the Lord in holy things, must cleanse their hands from every evil work, and their feet from every evil way, they must be holy by the sanctification of his spirit, for he that is not so washed, is obnoxious or subject unto death eternal every moment. The Mystery of which ordinance, extendeth to that holy priesthood which now in the time of the Gospel, doth offer up spiritual sacrifices, 1 Pet. 2.5. acceptable to God by Jesus Christ. And such was the Tabernacle, and the sacred utensils of the same, all which were to be found in the Temple which Solomon built, but with greater splendour, meaning thereby that when Christ the true Solomon should establish the Church, which is now in the New Testament, then should all the mysteries of Christian Religion appear in far greater beauty and glory. But here before we proceed further, our sacred History bids us to inquire what became of that Tabernacle and Ark which Moses made, after that God had his fixed Temple built by Solomon. At first the Tabernacle and Ark, during the peregrination of the people of Israel in the wilderness, The History of the Tabernacle, and of the Ark. were carried from place to place; at length they passed through the River Jordan, being always born by the Priests, and Levites, whose office was to take down the Tabernacle, that so it might be born, and to set it up again, when there should be occasion. When they had passed over Jordan, they were of them brought to the camp at Gilgal, Josh. 4.19. which was nigh to Jericho, in the East border; and there they abode together for a certain space, till the people whom Joshua had circumcised were whole, Josh. 5.8.10. and till they had kept the : And then the Ark was taken by the Priests, and carried about Jericho seven days together, but was every night brought back again into the camp, Josh. 6.11. where it lodged. The City being taken and destroyed, after the walls thereof were fallen down, both the Tabernacle and the Ark were brought to Shiloh, Josh. 18.1. a town in the tribe of Ephraim, and set up there; of which tribe Joshua was. Jud. 2.9. There was the land divided by lot, for an inheritance unto the several tribes, by Eleazar the Priest, and Joshua the Son of Nun, at the door of the Tabernacle which was there then. And thus the house of God, Josh. 19.51. and the seat of Religion (the Tabernacle and the Ark) were placed in Shiloh, and thither the tribes went up at the three solemn Feasts, Exod. 34.23 Jud. 18.31. 1 Sam. 1.9. 1 Sam. 3.2. as unto the place which the Lord had chosen to put his name there, according as it was provided in the Law. In that place the Tabernacle and Ark remained during all the government of the judges, until the time and government of Eli the high Priest, and until a little before his death. At what time there was War between the Israelites and the Philistines, and the Israelites were overcome by the Philistines at Eben Ezer: wherefore to find protection from the Ark they went to Shiloh, and took it out of the Tabernacle, and brought it into the field; and so were the Tabernacle and the Ark separated, The Tabernacle, and Ark separated. the one from the other. But the battle being joined, the Israelites were defeated, thirty thousand of their footmen slain upon the turf, the Ark of God was taken, and Hophni and Phinehas the sons of Eli were both slain. At the news whereof (and when he heard that the Ark of God was taken) old Eli fainted, fell off from his seat, and broke his neck. The Philistines (the Ark of God being thus gotten into their possession) brought it from Eben Ezer where the battle was fought, 1 Sam. 4.18. unto Ashdod or Azotus where was the Temple of Dagon their god, and set it up by Dagon; but it was he that was figured by the Ark, and whose divine presence was there, that would by his coming into the world, overthrow all the false gods of the Gentiles, and destroy and abolish their idolatrous worship and service; and therefore Dagon could not stand before the Ark of the Lord, but fell flat upon his face to the earth, which when the men of Ashdod saw, they set him up in his place again. 1 Sam. 5.3, 4. But Dagon was thrown down again, and his head, and both the palms of his hands were cut off; thereby showing that the Devil, whose idol Dagon was, and all his power and wicked works, should be overthrown and cut off, by that true Ark, who is the power and strength of God. The hand of the Lord also (saith the Text) was heavy upon them of Ashdod, and he destroyed them, and smote them with emrod's, even Ashdod and the coasts thereof. Therefore they convened all the Lords of the Philistines, 1 Sam. 5.6. to consult and determine what should be done with it (for they were not insensible that the plague which was come upon them, was because of the Ark) who ordered it to be sent to Gath. But they also being destroyed, 8. and plagued with emrod's, as the men of Ashdod had been, they sent it away to Ekron; so loath and unwilling are men to render back unto God his rights, having once seized on them with sacrilegious hands. 10. Notwithstanding the Ekronites were grievously plagued also, as those of Ashdod and Gath had been; their destruction was great and mortal, and the hand of God was heavy upon them. They therefore being sensible of the cause of it, by common consent of all the Lords of the Philistines, after seven month's captivity, sent it back again unto the Israelites; and in this manner did they send it. They sent, for a trespasse-offering, (by the counsel of their Priests, and Diviners) five golden emrod's, and five golden Mice, thereby acknowledging the divine power and justice of God, whereby they were justly plagued, and their Land marred, and put them in a Coffer by the side of the Ark. Then they put it upon a new cart, whereunto they yoked two milch kine to draw it, shutting up their calves at home. But the Kine forgetting their Calves, went directly to Bethshemesh, which was in the borders of the Israelites; there was it entertained with exceeding great joy, taken down from the Cart by the Levites, who clavae the wood of the Cart, and offered therewith the Kine for a burnt-offering, placing the Ark upon that great stone which was in the field of Joshua the Bethshemite, whither the Kine had brought it. That stone therefore was a type of Christ, the rock and sure foundation whereupon his Church is builded. Notwithstanding when the Bethshemites had looked into the Ark, than were they also plagued, and no less than fifty thousand and threescore and ten men of them perished of the plague. This gave them occasion to send to the inhabitants of Kiria●h-jearim to take the Ark unto them; who came upon that invitation, and fetched it away, and brought it into the house of Abinadab in the hill, 1 Sam. 7.1, 2. and sanctified Eleazar his son to keep it; there it remained for the term of twenty years, kept by Eliazar, till Samuel made that Oration to all the people which is intimated, v. 3. and till the people put away their false gods, served the Lord, assembled in Mizpeh, and obtained that great victory against the Philistines, in memory whereof Samuel set up that stone between Mizpeh and Shen, which he called Eben Ezer; that is, the stone of help; v. 12. a type of Christ the deliverer: How be it the Ark remained there after the expiration of those twenty years till David's reign (although there be some who bear us in hand that it peregrinated to divers other places, as Mizpeh, Gilgal, Nob, without sufficient warrant) during which time the Tabernacle without the Ark, was translated to Gibeon, as the Scripture witnesseth; and rested there. But David went to fetch the Ark out of the house of Abinadab in Gibeah, 1 Chr. 16.39 2 Chr. 1.3. or the hill (so called, because it was situate in a lofty place) and as he was bringing it upon a new Cart with great joy, Uzzah was smitten by God for his rashness, and died: wherefore David being in a great fear, 2 Sam. 6.7. brought it not up to Jerusalem, but turned aside out of the way, and disposed it in the house of Obed-Edom the Gittite, where it continued by the space of three months, with the blessing of God upon Obed-Edom, and upon all his household: v. 11. which when David perceived, he went and brought it to Jerusalem, where it was entertained with the greatest gratulations and applause that might be; and set it upon mount Zion, in a new tabernacle; which he had made for the entertainment of it. And so the old tabernacle which Moses made, remained still in Gibeon, where we find it in the reign of Solomon, 2 Chron. 1.3 neither do we find after that time any further mention of it in the Scriptures. But when Solomon had built the temple, and finished the sanctuary, he brought the ark, with the tabernacle of David, and all the sacred vessels which were in that tabernacle, into the temple which he had built; and placed the ark in the most holy place, under the wings of the cherubims, in which at that time there was nothing, 1 King. 8.9. save the two tables of stone which Moses put there, at Horeb. Howsoever, I think it fit to admonish the reader, that there be some who think the tabernacle to have been erected sometime at Gilgal, because it is said, that the people made Saul King before the Lord in Gilgal. And sometimes at Nob, 1 Sam. 11.15 because David there obtained of Abimelech hallowed bread. And that Solomon translated the old tabernacle, 1 Sam. 21.6. and all the sacred vessels thereunto belonging, from Gibeon, to his temple at Jerusalem; because it is said expressly, that they brought up the ark of the Lord, and the tabernacle of the congregation, 1 King. 8.4. 2 Chron. 5.5 and all the holy vessels that were in the tabernacle. Which yet I cannot understand to be spoken of any other tabernacle or vessels, but of that tabernacle, and those vessels which David made. And so the tabernacle of Moses, which had stood by the space of about four hundred seventy, and eight years, ceased. And (the time being come, wherein God would have as it were, a fixed habitation, by a fixed place of worship) the temple succeeded in place thereof, in which also the ark of God found rest, and had its habitation there, till that temple was destroyed by the Chaldeans. In which confusion of things, the perpetual fire of the offerings was hidden by the priests; and the tabernacle of David, which was in the temple, together with the ark and the altar of incense, by the prophet Hieremiah. The matter is reported in a letter, which the Jews that were at Jerusalem and in Judea, wrote unto the Jews in Egypt, thus: When our fathers were led into Persia, the priests that were then devout, took the fire of the altar privily, and hide it in a hollow place of a pit without water, where they kept it sure, so that the place was unknown to all men. And this (saith the story) was done at the commandment of Hieremiah, 2 Mac. 1.19. 2 Mac. 2.1. concerning whose hiding of the tabernacle, the ark, and the altar of incense, it is thus added. It was also contained in the same writing (or records) that the prophet being warned of God, commanded the tabernacle and the Ark to go with him, as he went forth into the mountain, where Moses climbed up, and saw the heritage of God. And when Jeremy came thither, 2 Mac. 2.4, he found an hollow cave, wherein he laid the Tabernacle, and the Ark, and the Altar of incense, and so stopped the door. 5, And some of those that followed him, came to mark the way, but they could not find it. Which when Jeremy perceived, he blamed them, 6, saying, As for that place, it shall be unknown, until the time that God gather his people again together, and receive them unto mercy. 7, Then shall the Lord show them these things, and the glory of the Lord shall appear, and the cloud also, as it was showed unto Moses, 8. and as when Solomon desired, that the place might be honourably sanctified. Now when the Jews returned out of captivity, after threescore and ten years, they built the second temple; but they found neither the fire, nor the tabernacle, nor the altar of incense; till many years after the fire was found, by the care and counsel of Nehemiah. 2 Mac. 1.20, For thus saith the story: Now after many years, when it pleased God, Neemias being sent from the King of Persia, did send of the posterity of those priests, that had hid it, to the fire; but when they told us, 21, they found no fire, but thick water: Then commanded he them to draw it up and to bring it: and when the sacrifices were laid on, Neemias commanded the priest to sprinkle the wood, and the things laid thereupon with water. 22. When this was done, and the time came that the sun shone, which afore was hid in the cloud, there was a great fire kindled, 31, 32. so that every man marvelled. Now when the sacrifice was consumed, Neemias commanded the water that was left, to be poured on the great stones. When this was done, there was kindled a flame: but it was consumed by the light that shined from the Altar. Thus the fire was found, but the tabernacle, the ark, and the altar of incense, were never found. Wherefore some do say, that the Jews did make and dedicate another Ark, like unto the former: But others do affirm, that they had no ark at all in the second temple, but in stead thereof, they had in the Sanctuary a stone pitched, of the height of three fingers, having a censer upon the top of it. But that all other the utensils of the tabernacle, as occasion served, were made and renewed for the use of the second temple. But we return to our sacred history. To the Evangelicall part of the Testament belonged, 2ly the levitical priesthood. The levitical priesthood. And although all the priests were typical persons, and were anointed and consecrated with the oil of holy ointment: yet in the person of the High Priest, The high priest his garments. they had Christ visibly set forth before their eyes. To him belonged eight several vests, (some will have nine, some ten; but I follow Saint Hierome, Epist. 128.) whereof four were common to the other priests, the other four peculiar to himself; giving them thereby to understand, that in all the proprieties of his manhood, he would be like unto his brethren, and take part with them; but that the divine proprieties of his Godhead might not be communicated. 1st The feminalls, The feminals or linen breeches, which were straight tied about their middle, under the navel, above the hip; it was to conceal their secret parts, in case they should slip or fall, as they sacrificed, or were otherwise busy in the works of their ministry; and this descended to the thighs. 2ly The straight linen coat, The linen coat. which was of fine linen embroidered, and came down unto the thighs; it was made to sit close unto the body, and without any foldings or wrinkles, that so it might be no hindrance to them in their ministry, in manner like a close shirt or waistcoat. 3ly The girdle of needle work, The girdle. the materials whereof were purple, and scarlet, and blue, and fine linen; it is said to be made round, in fashion like a long purse, and to be about the breadth of four fingers, and it hung down to the knees. With this girdle, the priests were girded under the paps; and if at any time it happened to be troublesome to them in their ministrations, they cast it back upon the left shoulder. 4ly The cap or mitre, The cap or mitre. which was of fine linen close to the head, in form like to a semicircle, and was tied behind with a ribbon or fillet, to keep it from falling off; it came not down far upon the head, but covered the uppermost, and hindermost part of it, almost (it seems) as low as the ears. And these were the garments which the High Priest had in common with the other priests: where I think it fitting to admonish the reader, of the linen Ephod, The linen Ephod. frequently mentioned in the Scriptures, (although no mention be made of it, Exod. 28. where the Sacerdotal vestments are set forth and described) which was the common garment of the priests. It seems to be no other, but a linen robe, in fashion like unto a serplice, yet so, that it might with conveniency be girt about them, that so it might be no trouble to them in their ministrations. 1 Sam. 2.18. For Samuel ministered before the Lord being a child, girded with a linen Ephod. And David when he brought up the Ark into Zion, 2 Sam. 5.14. he danced before it, girded with a linen Ephod. But the peculiar garments of the High priest, were 1st The robe of the Ephod, The robe of the Ephod. being all of blue, it had a hole upon the top, for the putting of it on, which was bound about with woven work, to strengthen it; this robe was large and long, reaching to the feet, upon the hem whereof were pomegranates, of blue, and of purple, and of scarlet, and bells of gold interchangeably set (seventy two of each) round about. It was to the end, that the sound of the high priest might be heard at his going in, and at his coming out of the holy place. 2ly The Ephod, The Ephod of the high priest. or superhumerall, a peculiar garment of the high priest, made of gold, and blue, and purple, and scarlet, and fine twined linen cunningly or skilfully wrought, this was put upon him, and fastened with a girdle of the same materials and like curious workmanship; it is said to extend from the neck unto the hips, upon the two shoulders whereof, were two onyx stones, having on them engraven the names of the children of Israel, six on the one stone, and six on the other: these were stones of memorial unto the children of Israel, to the end that the high priest going in to the sanctum sanctorum, might bear the names of that people upon his shoulders, for whom he made his supplications. 3ly The breastplate of judgement, The breastplate of judgement. or Rational, of the same materials and curious workmanship of the Ephod; it was double, and four square, a span in breadth, and a span in length, it had twelve precious pearls, in four distinct rows, set in it, having the names of the children of Israel engraven severally, every one in its particular stone; this was put in a place of the breast of the Ephod, left for that purpose, and was made fast with chains and rings in such manner as is expressed, Exod. 28. It was to the end, that the high priest should bear the names of the children of Israel in the breastplate of judgement upon his heart, when he went into the holy place, for a memorial before the Lord continually. In this breastplate of judgement they put the Urim and Thummim, The Urim & Thummim. which what it was, the Scripture mentioneth not, how be it, the words signify splendours and perfections; which thing hath given occasion to some to think, that by the urim and thummim nothing else was meant but the forementioned rows of precious stones in the breast of the High priest, they being the most splendent bright and perfect of all other. But I rather think the Urim and Thummim (whatsoever they were) to be inserted within the pectoral, which therefore (and not to keep it from rending) was duplicate, and that they were placed in the pectoral, over against the heart of the high priest; for hitherto make the words of the text, Exod. 28.30. Thou shalt put in the breastplate of judgement the Urim and the Thummim, and they shall be upon Aaron's heart, when he goeth in before the Lord. 4ly The plate of gold, The plate of gold. whereupon was engraven, Holiness to the Lord, (Saint Hierom thinks, that nomen tetragrammaton, which was ineffable to the Jews, to be graven upon that plate, Epist. 128.) this was put upon a blue lace, whereby it was made fast unto the mitre or cap, upon the forefront of the same. So that although the mitre or cap were common to all the Priests, yet was it the peculiar ornament of the High priest to be mitred, with that mitre, upon whose front was fastened by the blue lace, the golden plate, with that mysterious inscription. All the sacerdotal garments were made for glory and for beauty; Exod. 28.2. namely, to adorn and beautify his priests in glorious, splendent, and beauteous habit, that so the people might have a more reverend regard of their persons whom God had honoured with so many peculiar vestes so rich, so precious: and think with themselves in what Veneration they ought to have those holy things about which their ministry was conversant. But the mystery was Christ, The Mystery of the garments of the high Priest. there might they see him habited as his brethren, in the same feminalls, linen coat, girdle, and cap, and girded about with the same linen Ephod. All which things did foretell him to be a proper or particular man, and a perfect or very man. They did preach Christ, and that he should not take unto him the general form or Idea of man's nature conceived in the mind; nor the common nature of man, as it is existing in every man: but that he should assume the whole nature of man, viz. a reasonable soul, and human flesh, subsisting in one particular subject: that he should be a true and perfect man, in every thing that concerneth man's nature like unto his brethren: that he should have the substance of a true body, and of a reasonable soul: that he should have all the proprieties of body and soul. In body length, breadth, thickness, circumscription, dimensions: in soul the understanding, the will, the affections: also the faculties of seeing, hearing, smelling, tasting, feeling: likewise of moving, growing, eating, digesting, sleeping: all which was meant and intended by the parability of those garments, whereby the Priest was nothing at all hindered from doing the duties of his function. That such a Priest should come, who should offer up the eternal sacrifice; a full perfect and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world, That like as the Priests were girded about with the white linen Ephod, even so t●at such a priest should be girded about with the general infirmities of man's nature, yet without the least spot of sin. And this with much more Mystery was preached by those garments which the High priest had in common with the other priests. But his peculiar Ornaments did set forth Christ in a more peculiar manner. The rich and glorious robe of the Ephod, did set forth Christ enrobed in the riches of all graces, and of all virtues, pomegranates and the bells, the sweet sound of his Gospel, and the precious fruit thereof. The Ephod or superhumerall, girt about him with the curious girdle, and the two onyx stones upon his shoulders; that it is he who is girt about with power, that the government is upon his shoulder, that he is able to save his people to the uttermost, who are elect and precious as the precious onyxstones; that he would bear them upon his shoulders, and present them to his Father, by making an eternal, a gracious and efficacious intercession for them: The rational or breastplate of judgement, that it is he to whom it belongeth to give the righteous judgement: the twelve precious pearls, set in four distinct rows, that he should be the God of order, who would bear all his people in his breast, and have the names of them there, to remember every one of them, to love and to cherish them as his own heart, and to judge, and avenge them in righteousness: that like as the Urim and Thummim was put into the duplicate, and thereby hidden, so that it could not be seen; Even so, that the brightness, and perfection of his Deity, should not be discerned by human eye, being over-shadowed and obscured by his humanity. And because inquisition was made at God by the Urim and Thummim, thereby was most excellently set forth his prophetical office. Finally, the plate of gold, whereupon was graven holiness to the Lord, did set forth his Kingly office, and that such a one should be made of God both Lord and Christ; that in his person the kingly and the priestly offices should be so consistent, as to be bound together with such a bond of mediatorship betwixt God and Man, as might never be dissolved. 3ly Therefore to the Evangelical part of the Testament, belonged all the levitical consecrations, especially that of the High Priest, Consecration of the high Priest. who was anointed and consecrated with the holy anointing oil, and thereby set apart to his office and function. The oil was a most sweet confection of divers principal spices, pure Myrrh, sweet Cinnamon, sweet Calamus, Cassia, and oil Olive, all pure and sweet; it was reserved only for Consecrations, it was not lawful for any man to pour it out after the manner of other oil, upon his own flesh in his frequent unctions, neither might any one make or compound the like. With this holy anointing oil, were the Tabernacle of the Congregation, and the Ark of the Testimony, and the Table and all his Vessels, and the Candlestick and his Vessels, and the Altar of incense, and the Altar of burnt-offerings, with all his Vessels, and the Laver and his foot anointed, and thereby consecrated, to the end that after such an anointing, they might be wholly set apart to God's worship, and never return any more to common or ordinary use. With the same oil were Aaron's Sons, the Priests, and Aaron himself the high priest anointed and consecrated, as is fusely set down, Exod. 29. & 30. Levit. cap. 8. But Aaron's consecration (and therefore the consecrations of all the high priests in their several successions) was in a more excellent manner; for, having on all the forementioned Vests and Ornaments, with the mitre and holy crown upon his head, the holy anointing oil was so poured upon his head, Psal. 133.2. that it ran down upon his beard, and descended to the skirts of his garments. Now the reason why God would have his consecrations to be done by Oil, may be rendered from the excellent proprieties thereof: The Mystery all which, in a spiritual, and Evangelicall sense and meaning will relate to Christ. Oil hath an excellent virtue in seasoning of meats, as well for the preservation of health, as also to give them a sweet and delightsome relish to the palate. Therefore did they dress their flower with Oil: 1 Kin. 17.10 Levit. 2. and with Oil God would have his offerings to be seasoned. The Oil in the meat-offering did show forth Christ the condiment, without whom nothing is sweet, nothing is savoury. It is he that seasoneth all our sacrifices, and whatsoever we shall ask the father in his name, he will give it us. Joh. 16.23 Oil hath an excellent virtue in healing of wounds, and to assuage the pains of them: Luc. 10.34. It is Christ who speaks peace unto the soul by the word of the Gospel, and was anointed, and sent to heal the broken hearted. Oil doth exhilarate and make glad him that is anointed with it: Luc. 4.18. Psal. 104.15. all true joy and gladness is from Christ, through the sweet influence of his most holy, and most blessed spirit, who is the oil of gladness. Psal. 45.7. Oil doth pierce into the bones, doth diminish the pains of bodily exercises, doth make a man strong, and able to perform his work. Livy telleth of Hannibal, that he being to skirmish immediately with the enemy (but the weather being extreme cold, and his Soldiers weary and weak) distributed Oil unto them, to the end that being anointed therewith, they might be refreshed, and enabled to the battle. It is Christ who by his grace enableth us unto that whereunto of ourselves we have no sufficiency. 2 Cor. 12.9. Ezec. 36.26. Oil doth mollify and soften: It is the peculiar work of Christ by his Spirit to mollify and soften the hard hearts of men. Oil hath a sweet and odoriferous smell, Cant. 1.3. and his name (saith the Spouse in the Canticles) is as ointment poured forth. Oil doth illuminate and lighten: and He is the true light, which lighteth every man that cometh into the world. Joh. 1.9. When the High Priest was anointed, Christ was anointed in the type; He was the anointed, and he was the annointer, and he himself was the holy anointing oil. Notwithstanding the oil wherewith he was anointed, was not of the essence of his Godhead, but the fullness of all graces, and of all virtues, wherewith the manhood of Christ was as it were filled up to the brim, (created graces and virtues) infused into the manhood by the divine operation of the Holy Ghost. Therefore the holy anointing oil, howsoever it was God's oil, neither was it lawful for any one to make the like; yet was it confected of no other simples, but such as are to be found in nature. That holy anointing oil was poured forth upon the High Priest, having on, together with all the rest of the sacerdotal ornaments, the Urim and Thummim, together with the golden Plate or holy Crown, that so they might in the type, and by the spiritual eyes of faith, see Christ by his unction, with that oil which was material, anointed and consecrated to be that true King, that true Priest, that true Prophet, of whose fullness all Kings, Priests, and Prophets do partake; and yet he hath made all his elect and chosen, Kings and Priests unto God and his father, as St. John saith in his Revelation. Rev. 1.6. That the High priest was so anointed, that the holy anointing oil poured upon his head went down unto his beard, and descended to the skirts of his clothing; it did mysteriously give them to know, that the graces of the Holy Ghost, whereof the manhood of Christ is the rich treasure house, do descend down from him the head of his Church, (who received them not by measure) into all the members of his mystical body, who all receive them from him in such a measure and proportion as is convenient for every one of them. Lastly, by the different habit of the High Priest, and his superabundant unction, they were showed the difference that must be betwixt the type, and the antitype: for Kings, Priests, and Prophets, were typical persons, and they all were anointed by men; but that He must be anointed by the Father, through the Holy Ghost. They were anointed with the holy anointing oil: but he must be anointed with all spiritual graces, meant and intended by it. They were anointed in measure; but he must be anointed above measure. They were anointed as men; but he must be anointed as God and man. They were anointed to offices temporal; but he must be anointed to offices eternal. They by their unction were Christi Domini, the Lord's Christ's: But he by his unction, must be Christus Dominus, the Lord Christ, Act. 2.36. 4ly To the Evangelicall part of the Testament belonged all the levitical offerings. The Levitical offerings. The Holocaust or whole burnt-offering The whole offering. so called, because it was all burnt. It was a sacrifice wherein to the end that God might be honoured and pleased, the whole host which was offered, was consumed with the holy fire, and as it were sent up from earth to heaven for an odour of a sweet savour to God. It was of the Herds, of the Flocks, or of the Fouls: and the whole rite thereof is amply set forth, Levit. cap. 1. The continual or daily burnt-offering, The continual burnt-offering. so called because it was offered unto God twice every day at morning and at evening. It did consist of two Lambs of the first year, whereof the one was offered in the morning, and the other at even, and the rite thereof is set down, Exod. cap. 29. The meat-offering, The meat-offering. which was either fine flower, and oil, seasoned with salt, and frankincense put upon it, and that either raw baked or fried, or green ears of corn dried, having in like manner, oil, salt, and frankincense, and the rite thereof is to be read, Levit. cap. 2. The drink-offering The drink-offering. was strong Wine, the fourth part of an Hin for one Lamb, as a proportionable quantity for such an offering poured unto the Lord, Exod. 29. Numb. 28. The sin-offering The sin-offering. so called, because it was made for the expiation of sin committed, either ignorantly or wittingly, whether greater or less, by the priest, the whole congregation, the Ruler, or any of the people, set forth and prescribed at large, Levit. cap. 4. & 5, & 6, & 7. The peace-offerring was either of the herd or of the flock, male or female; The peace offering. it, was made in thankfulness of some benefit received, or for prevention of some eminent danger; and the rite thereof is prescribed, Levit. cap. 3. There were many other offerings which the law had to be made upon all occasions, all which were either propitiatory, which were to reconcile God, and to satisfy for sin; or Eucharistical, for praise and thanksgiving; and were either ordinary or extraordinary. But our sacred history shall crave pardon of the reader, not to enlarge itself too far. Only this it hath to observe in general, concerning the levitical offerings. General Observations concerning the Levitical offerings. 1. That they were not offered (except by special dispensation) but only in one place, that was 1st where the tabernacle was. 2ly where the temple was. 2. That they were all offered according to a prescript form of liturgy. 3. That they were to be offered with no other fire, but with the holy fire, the fire which came out from before the Lord, which he ordained to be kept upon the Altar continually-burning, so that it might never go out. Levit. 6.4. That no beast or bird of prey, or any unclean thing, must be brought unto him for sacrifice. 5. That his offerings must be of the best, and finest of all kinds; nothing blind, lame, torn, deformed: the sweetest oil, the finest flower, the strongest wine, the purest frankincense, and of every thing that which was most choice. Lastly, that honey and leaven were utterly banished from all his sacrifices. All the levitical offerings did relate to Christ, and did set forth the redemption of mankind by him. The mystery. The holocaust or whole burnt-offering, did signify Christ, our holocaust or whole offering, who in the fire of his love hath offered himself up wholly unto God the father, and hath shed his blood for the remission of sins. The continual or daily burnt offering, S. Joh. 1.29. did set forth Christ the lamb of God, which taketh away the sin of the world. The offering of that sacrifice in the morning and at even, did set forth the efficacy of his death, for remission of sins to all them that believe, from the beginning of the world unto the end. That to all the righteous faithful, whether in the morning or in the evening of the world, there is no other lamb, but that lamb which was slain from the foundation of the world. Rev. 13.8. The meat offering did set forth Christ, that bread of life, the bread which cometh down from heaven, that a man may eat thereof and not die. That the bread which he would give is his flesh, S. Joh. 5.50, 51. which he would give for the life of the world. The drink offering did set forth Christ, that true wine which maketh glad the heart of man, without whom, there is no true joy or gladness to be had; that wine poured out was his blood shed for the remission of sins. The sacrament of which meat and drink offering he hath instituted to be in the elements of bread and wine. The sin offering did set forth Christ, an expiatory sacrifice for sin, and did preach unto them no other doctrine, but that of the blessed Apostle and Evangelist Saint John, If any man sin, 1 Joh. 2. ●1. 2. we have an Advocate with the father, Jesus Christ the righteous. And he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world. The peace-offering did preach peace unto the world by Christ who is our peace, and that it is he that delivereth us from the wrath to come. So that there is now no condemnation to them which are in Christ Jesus. Rom. 8.1. That whereas all the offerings were made in that place where first the Tabernacle, afterwards the Temple was; it intended Christ the great sacrifice to be offered up at Jerusalem. That they were all offered according to a prescript form or liturgy; it intended the orderly worship of God, which Christ would establish in his Church in the new Testament. That they were offered with no other fire but the holy fire; it meant, that all the spiritual sacrifices of his Church, should be sent up to the Father by the fire of his blessed Spirit; and that his spirit should remain in his Church perpetually to sanctify and cleanse it. That no unclean thing must be offered for sacrifice; it did set forth the purity of Christ his sacrifice, who is clean of himself, and the cleanser of all that are clean. Who is offered up unto God by all the faithful, who crave remission of sins for his sake, and offer unto God his sacrifice, as a full satisfaction for all their transgressions, having nothing of themselves worthily to offer. That his offerings must be of the best and finest of all kinds, nothing blind, lame, torn, deformed; the sweetest oil, the finest flower, the strongest wine, the purest frankincense; It signified, that God would accept him only for that sacrifice, for the dignity and worthiness of whom, and in whom, as in the all-sufficient sacrifice, he is well pleased; in whom only should be found the integrity and perfection of the human nature. And that honey and leaven were utterly banished from all his sacrifices: It was to show, that in Christ should be found neither leaven of hypocrisy, nor honey of voluptuousness; and that they who will sacrifice unto the Father by him, must utterly put away spiritual pride, which is the leaven of hypocrisy, and all sensual lusts, which are the honey of voluptuousness. By all which things we may observe, that all the sacred rites of the sacrifices and oblations, as well those that we have mentioned, as those also which for brevity's sake our sacred history must omit, were no other, but as it were visible homilies, divinity lectures, and catechisms, whereby the faithful were showed, taught to know, and to understand the mystery of the redemption of mankind by Jesus Christ. 5ly To the Evangelicall part of the Testament belonged those Concerning those days, and months, and times, & years, which the Jews had. days, and months, and times, and years, which the Jews had, and were commanded to observe; these are distinguished into profests and feasts. The profests were minor holy days, wherein it was permitted unto them to work, the offering up of the morning and evening sacrifice notwithstanding. But the feasts, or major holy days were such, as upon which it was not permitted unto them to work at all. Every day the sacrifice was to be offered morning and evening, as before is said. But a peculiar sacrifice was ordained to be made, the first day of every month, as you may read, Numb. 28. The profests therefore were the new moons, The new moons. that is to say, the first day of every month, upon which days they were not forbidden to labour in their ordinary professions, although a peculiar sacrifice was appointed for those days. It is said, that they were solemnised in memory of the creation of light, and in acknowledgement of Time, that it belongs to God. Their feasts or holy days (major holy days) they called Sabbaths, that is to say, days of rest; and every sabbath they kept by the space of a whole day, to wit, from sunset, to sunset again, the full space of twenty four hours, for so measured they their day, and that is God's measure of a day. Gen. 1.5. Of these sabbaths, some were of divine institution, and some by positive human law; those of divine institution were 1. the Sabbath of the seventh day; 2. the feast of Easter; 3. the feast of Penticost; 4. the feast of Trumpets; 5. the day of Atonement; 6. the feast of Tabernacles; 7. the sabbatary seventh year; 8. the Jubilee of the fiftieth year. Observation. Concerning all which sabbaths our Sacred History must observe, that although the observation of them were moral, yet the days themselves were not moral by nature, (for had they so been, the observation of them could never have ceased in the Church, no more then of those spiritual and evangelical duties, which were prefigured in them, and commended and commanded by them) but they were made moral by divine positive law. Those that were by positive human law, were 1st The sabbaths of dedication; for there were four dedications, which were kept at four several times of the year. The first was the dedication of Solomon's temple, in the month of September. The second was the dedication of the temple of Zorobabel, in the month of February. The third was the dedication of the Altar by Judas Machabaeus, in the month of November. The fourth was the dedication of the temple re-edified by King Herod, not without great solemnity, as Josephus saith. 2ly They had the feast of the lamentation of the daughter of Jeptha mentioned Judg. cap. 11. 3ly They had the feast called Naphthar or cleansing, (Josephus calleth it the feast of lights) instituted by Nehemiah, in memorial of the holy fire found in the pit, with which he purified the sacrifices; and was celebrated upon the twentieth day of November, 2 Mac. 1. 4ly They had the feast purim or lots, instituted by Mordochaeus, in memory of their deliverance from the bloody intentions of Haman, which was kept yearly with great solemnity upon the fourteenth and fifteenth days of the month of February, Hest. cap. 9 which fourteenth day of February, is remembered to have been a double holiday; for then also they did commemorate a great victory obtained against Nicanor, one of the Captains of Demetrius King of Syria. But our sacred history must supersede all these festivals, as being of human institution. Yet from the history itself, Observation. the reader hath to observe, that the clause of the commandment, Six days shalt thou labour, etc. was no warrant to the Jews to rest from labour only upon the Sabbath of the seventh day; for besides that day, our history hath observed how many sabbaths God himself ordained, and how many were ordained by their governor's, upon many of which, they were not only commanded to rest from labour; but if any man had presumed to work, it was ordained that he should be put to death. How then shall that clause now warrant the observation of the Sunday or Lords day only, if other days and times be set apart by lawful authority? Truly it will be somewhat too peremptory to tie up the Almighty God to the bare allowance of a seventh day, for his public external worship; seeing that the moral equity of the commandment is, that not a seventh day only, but that a sufficient quantity of time should be set apart, and dedicated to his service. The Sabbath of the seventh day The sabbath of the seventh day. was commanded to the people and nation of the Jews to be kept holy in memory of the creation, that day did forbid all manner of labour: so that it was not lawful so much as to kindle a fire upon that day. Notwithstanding (as was said before) it had not its morality by nature, Gen. 2.3. Exod. 35.3. (for then it had been for ever indispensable) but it was made moral by a divine positive law, and was temporary, and was commended only to the circumcision, the Jews and Proselytes, until the time of reformation. And therefore upon urgent necessity might be omitted, and the Jews themselves might labour, and war, and fight in battle, and carry burdens, and perform laborious works upon the sabbath day. Josh. 6. Joshua besieged Hiericho, and compassed it seven times upon the sabbath day. They took the city on that day, and slew all that were therein, man, woman, young, old, ox, sheep, and ass, with the edge of the sword, and burned the city with fire, on the sabbath day. The Israelites fought with the Syrians on that day, 1 King 20. and slew of them an hundred thousand footmen. S. Joh. 5.10. And Christ himself commanded a certain man whom he had cured to carry his bed on the sabbath day, which else by the law ought not to be done, neither might he have commanded him so to do, if the Sabbath had been moral by nature, and indispensable. The feast of Easter, The feast of Easter. called also the feast of unleavened bread, was kept every year from the fourteenth day of the month of March at even, till the one and twentieth day of the same month at even. During all which time they were to eat no leavened bread, neither were they to have any leaven found in their houses: and if any man were found to eat leaven within that space, he was to be put to death. This feast was kept in memory of the deliverance of the people of Israel out of Egypt. And at this feast, Exod. 12.15 all the tribes were to appear in the place which the Lord should choose to put his name there: that was, first in Shiloh, where the Tabernacle of Moses was: afterwards, in Jerusalem where Solomon built his most sumptuous, and most magnificent Temple. The feast of Pentecost, The feast of Pentecost. otherwise called the feast of Weeks, or of the first fruits, was celebrated on the sixth day of May, in memory of the law given upon mount Sinai. Upon the second day after the eating of the , which was the second day of sweet bread, (which was before harvest began, and upon the sixteenth day of March) the Law commanded that they should offer a Sheaf of new corn, before the Lord: Levit. 23.10 it was to crave his blessing upon their harvest. But fifty days after, (which was seven whole weeks): and upon the fiftieth day, (at what time they had gathered in their harvest) they were all to appear before the Lord again, and to offer new bread before him, in thankful acknowledgement of the harvest which they had received by his gift. The feast of Trumpets, The feast of Trumpets. was solemnised upon the first day of the seaventh month, that is to say, upon the first day of September: upon which day they were to blow Trumpets. But for what cause this feast was instituted, (whether in memory of that Trumpet which sounded upon mount Sinai when the Law was given: or of the deliverance of Isaac, when Abraham would have offered him up upon the mount Moriah, and he was exchanged for a Ram, caught by his horns in a thicket; the memory whereof was renewed by blowing up those Trumpets of Rams horns: or rather, in memory of those great and memorable Victories which the people of Israel valiantly achieved before they were settled peaceably in the land of promise) it is more than we can now determine. It was a solemn feast, and honourable mention is made of it in the book of Psalms. Blow up the Trumpet in the new moon; in the time appointed, Psal. 81.3. on our solemn feast day. The day of atonement The day of Atonement. was upon the tenth day of the same month, so called, because by such solemn ceremonies, and sacrifices, as are set forth, Levit. cap. 16. & 23, the Priest did make an atonement for the people, did expiate their sins, and reconcile them to God. It was kept in memory of that reconciliation which was made betwixt God and the people, after they had sinned against him in the matter of the golden Calf. Jer. 36.6. It was dies jejunii, the fasting day: For upon that day they were commanded to fast, and to afflict their souls. And Josephus saith, that all the people did fast upon that day, and that whosoever did not upon that day fast and afflict his soul, he was to be put to death. And that if any man should work upon that day, he was to be put to death. Such, and so severe was the Law on that behalf. For whatsoever soul it be (said the Law) that shall not be afflicted in that same day, Levit. 23, 29, 30. he shall be cut off from among his people; And whatsoever soul it be that doth any work in that same day, the same soul will I destroy from among his people. Upon the fifteenth day of the same month also, began the feast of Tabernacles, The feast of Tabernacles. which was to put them in remembrance that they dwelled in Tents, and Tabernacles, in the wilderness by the space of forty years. At which Feast, all the tribes were to go up to that place where he should fix his worship; and upon the first day of this feast they did rest from labour; and did take the boughs of goodly trees, the branches of Palm trees, and the boughs of thick trees, and Willows of the brook; and they did go forth, and dwell in Tabernacles, seven days, with great joy, and rejoicing. They say that at this feast, they did sing the eighty fourth Psalm, How amiable are thy Tabernacles O Lord of hosts, etc. Concerning which feast, they that will know more, let them read Levit. cap. 23. Num. cap. 29. Nehem. cap. 8. and likewise Josephus in the third book of his Antiquities, cap. 10. On the day following, which was the eighth day, and the two and twentieth day of the month, there was another feast or solemn assembly, an holy convocation, on which they might do no work; and then the tribes being at Jerusalem, they brought in the revenue for repair of the Temple, to defrey the charge of the sacrifices, and for the maintenance of the Priests and Levites. The Sabbatary seventh year, The sabbath of the seventh year. or sabbath of the seventh year, was a Sabbath for the whole year. And that year they dismissed all their bondmen, and bondwomen, which were Hebrews; and the earth itself had rest for that year. For they might neither ear nor sow, nor reap nor mow, nor carry any thing into their barns, for that whole year. And the fruits which the earth itself brought of its own accord, Exod. 23. Levit. 25. Deut. 15. were common to all those that would make use thereof, as well to those of the country, as to strangers, without forbidding or reservation. The Jubilee of the fiftieth year, The Jubilee of the fiftieth year. was proclaimed by blowing up of Trumpets of Rams horns; and then the earth must rest for the space of a whole year, even from the tenth day of September, (upon which day the Trumpet was to proclaim the Jubilee) till the tenth day of September in the next year. During all which time they might neither ear, nor sow, nor reap, nor mow, nor gather that which grew of itself. It was a year of liberty, for in that year all servants went forth perpetually free; and every one that had sold his possession, did in that year return unto it again, Levit. 25. It was called Jubilee, from the Trumpets of Rams horns, wherewith it was proclaimed, which the Hebrews call Jobelins, But of all these things, the Mystery The Mystery. was most excellent; for the quotidian profeast and daily sacrifice, did (as is said before) in the Mystery set forth, S. Joh. 1.29 Christ that lamb of God which taketh away the sin of the world. For he is the perpetual sacrifice; he was the sacrifice before the Law, offered up in the mystery by Abel, Seth, Noah, Sem, Abraham, Isaac, Jacob, and by all the Fathers, who by their sacrifices, testified that they expected no other sacrifice but that promised seed who should be sacrificed for the sins of the whole world. He was the sacrifice under the Law; he is an eternal sacrifice. Jesus Christ, the same yesterday, and to day, and for ever. Heb. 13.8. The new moons, or monthly Sabbaths, did set forth Christ the light of the World, who being sent into the World, hath enlightened it by his preaching, by his miracles, and by his most holy, and most blessed spirit. I am (saith he) the light of the world, he that followeth me, shall not walk in darkness, but shall have the light of life. Before he came in the flesh, the faithful, S. Joh. 8.12. by the spiritual eyes of faith, did look on him as on the light to come: for so the Prophet Isaiah did look upon him, and did foreknow and foretell of him by the spirit of prophecy. The people (said he) that walked in darkness, have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined. Jsai. 9.2. Luc. 2.29.30, 31, 32. And when he was come, than did they welcome that light. Lord, (said old Simeon in his song) now lettest thou thy servant departed in peace, according to thy word. For mine eyes have seen thy salvation, which thou hast prepared before the face of all people. A light to lighten the Gentiles, and the glory of thy people Israel. The sabbath of the seaventh day, did signify Jesus Christ who is the true rest, in whom and upon whom all the faithful do rest: for he is that true sabbath, who giveth true spiritual rest unto the world, and without whom there is no true rest to be had. Therefore when Christ the sabbath signified was come, the sabbath of the seventh day, which was the sabbath signifying, must vanish away. That Sabbath of the seventh day, did therefore teach the people of God to expect the true sabbath in whom all must cease from the unclean works of sin, and every one must submit himself to him, and suffer him to have, and sanctify a sabbath in him, by his most holy and most blessed spirit: so to cease from their own works, (not doing thine own ways, nor finding thine own pleasure, Isai. 58.13. nor speaking thine own words (saith the Prophet Isaiah) as to do all the works of his law by faith. For he that is entered into his rest (which is Christ the true sabbath) He also hath ceased from his own works, Heb. 4.10.11. as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. The feast of Easter did set forth Christ the true paschal Lamb, who should be killed, that so he might be made the food of the faithful unto everlasting life; who so eateth my flesh, and drinketh my blood, S. Joh. 6.54 hath eternal life, and I will raise him up at the last day. And because that Christ is that feast, and is our , that therefore we must purge out the old leaven: for so S. Paul himself sets forth the Mystery. Purge out therefore (saith he) the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our Passover is sacrificed for us. 1 Cor, 5.7. Therefore let us keep the feast, not with the old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. The feast of Pentecost did set forth Christ, conferring the gifts of the Holy Ghost upon his Church: and was a type of that day wherein the Holy Ghost was sent, under the outward visible signs of fiery cloven tongues, Act. 2. The feast of Trumpets did signify Christ publishing his Gospel by the mouths of his Apostles and Disciples, whose sound went into all the earth, Rom. 10.18 and their words unto the ends of the world. The day of atonement, or yearly feast of the expiations, did set forth the expiation of sins by Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness, Rom. 3.25. for the remission of sins. Upon which day the passion and death of Christ, and man's Redemption by him was so plainly showed, that nothing could be more lively acted, or represented. The day itself was a day of a general and universal expiation of sins by sacrifice; wherein the atonement was made for the holy Sanctuary, and for the tabernacle of the congregation, & for the Altar, for the Priests, and for all the people of the congregation. Therefore the great expiatory sacrifice, (Christ crucified upon the Cross) must be offered up for all the sins of all mankind, as well for the most holy, who may be compared to the Sanctuary, to the Tabernacle, to the Altar, to the Priests, all consecrated unto God by his mysterious Sacraments; as also for all sorts of sinners, to be understood by all the people of the congregation. For what other thing is the world, but a congregation of all sorts of people, all sinners; all standing in need of the general and universal expiation? That general and universal expiation, must be made by no other person, but by the High Priest; therefore an High Priest must be expected who must make the great atonement for the sins of the whole world. The High Priest did make an atonement for himself, and it was needful for him so to do, because he was a sinner: therefore he was not the true high priest, but a type of him, who had no need to make an atonement for himself, because he had no sin. That high priest did make the atonement every year, and did admit of a successor by reason of death; therefore he was not the true high priest, but a type of him who should make the atonement once for all, made an high priest for ever after the order of Melchisedec. Heb. 6.20. That high priest had none to accompany him when he made the atonement; therefore this high priest must himself be the propitiation for the sins of the whole world. That high priest did put on those garments which were common to the other priests, to wit, the linen coat, the linen breeches, the linen girdle, and the linen mitre; he did also bring his own sacrifice, a young bullock, for a sin-offering, and a ram for a offering, and did receive of the congregation two kids for a sin-offering, and a ram for a burnt-offering: therefore this high priest should put on the whole human nature, and should receive that of us, which he would sacrifice for us, as namely, the substance of our flesh. But as those garments are said to be holy, so must they understand the humanity of Christ to be without sin. The young bullock which the high priest brought for a sin offering, and the ram which he brought for a offering, was his humble acknowledgement that he was not that High priest, but a type of him that should make the great atonement for all mankind. Heb. 7.26, Seeing (as the Apostle saith) such an high priest became us who is holy, blameless, undefiled, separate from sinners, and made higher than the heavens. Who needeth not daily as those high priests, 27. to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. Such a one therefore were they admonished by that his sacrifice to look for. The two goats upon which the high priest cast lots, did signify Christ in two natures, and that in one of those natures, namely, the humanity, he should be killed and die; but yet by the determinate counsel and foreknowledge of God, for that was signified by the lots that were cast; seeing as Solomon saith in the book of Proverbs, The lot is cast into the lap, Prov. 16.33. but the whole disposing thereof is of the Lord. The blood of the bullock and the blood of the goat which the high priest brought successively within the vail, and did with his finger sprinkle the mercy seat, and before the mercy seat seven times; did in the mystery instruct them to know, that not by the blood of goats and calves, but by his own blood, should Christ the true high priest, enter in once into the holy place, having obtained eternal redemption for us. Heb. 9.12. And that sevenfold aspersion made by the finger of the high priest, did signify the fullness and perfection of the propitiation to be made by Christ. The incense which was offered by the high priest within the vail in the most holy place, the cloud whereof did arise and cover the mercy seat; did show forth the prayers and supplications, with strong crying and tears, which Christ made in the days of his flesh, unto him that was able to save him from death, and the efficacy of the same, Heb. 5.7. that he was heard in that he feared; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for has piety. That he made an atonement upon the horns of the altar of incense, which was placed before the vail, which divided the holy place from the holy of holies, with the blood of the sin offering of the atonements, Exod. 30.10. by putting of the blood of the goat and of the bullock upon the horns of that altar round about; and that he did sprinkle of the blood upon it with his finger seven times, (which he did, after that he came forth from within the vail): It was to admonish them in the mystery, that the prayers and supplications of the Church are no otherwise made clean, so as to be accepted with the Father, but by the innocent blood of the Redeemer. That when he had made the atonement for the holy place and for the tabernacle, he then brought the live-goat, and did lay both his hands upon the head of it, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and did send him away by the hand of a fit man into the wilderness, that the goat might bear all their iniquities unto a land not inhabited: It was to teach them to know, that Christ must be made sin for us, and a curse for us, 2 Cor. 5.21. Gal. 3.13. Isa. 53.6. and that the Lord should lay on him the iniquity of us all, as the prophet Isaiah saith; that so we might be made the righteousness of God in him; and that all nations might be blessed in him: and that his righteousness might be made ours to justification, that so our sins might not be imputed. For the scape-goat did but bear all their iniquities to a land not inhabited; showing them thereby, that Christ should so bear our sin, not that it should not be at all, but that it should not be imputed. That same fit man, or man of opportunity, was also a type of Christ: for like as that fit man, or man of opportunity, was only fit to have away the escape goat into the wilderness, and did watch and stay his opportunity so to do: even so was there no other fit man to bear away our sins by his death, nor any other man of opportunity, but he that stayed the opportunity to bear them away when his hour was come. That after the escape goat so sent away, the high priest came into the Tabernacle, and there put off those linen garments which were common to him with the other priests, and that he left them there; and that he did wash his flesh with water in the holy place, and having so done, that then he put on the pontifical ornaments, in which garments he did come forth, and offer his offerings for himself and for the people, and make the atonement for himself and for the people, and having burnt the fat of the offering upon the altar, the bullock and the goat whose blood was brought in, to make the atonement in the holy place, were carried forth without the camp and wholly burnt there; It did teach them, that the true high priest, after that he had suffered for our sins, would then deposit his body to the grave, and that afterwards he would put on robes of glory; and that although enrobed in everlasting glory, he would evermore make intercession both for priest and people; and that he would sanctify us with his own blood by suffering without the gate. Heb. 13.12. For the better understanding of all which things, the reader is to be admonished judiciously to compare that which he shall read fusely set forth in the Epistle to the Hebrews, to that which God ordained to be done by the high priest, Levit. cap. 16. And also to excuse this our prolixity, seeing that it could not but be most pertinent to this our sacred history, that we should show how excellently the Gospel was preached by divine and mysterious ceremonies, which were appointed to be solemnly performed by the high priest upon that day. The feast of Tabernacles did set forth Christ our Tabernacle, in whom all his people, who belong unto that tabernacle which he hath pitched, shall find shelter from all the winds and storms of temptation, and adversity, and persecution. It did also set forth the brevity and uncertainty of this present life, giving them to understand, that in this world the people of God are strangers and pilgrims, who like Abraham, Isaac, and Jacob, heirs of the promise, do sojourn here as in tabernacles, looking for a city which hath a foundation, whose builder and maker is God. Finally, the Sabbath of the seventh year, and the Jubilee of the fiftieth year, did signify that true liberty which Christ the son of God would proclaim unto the world in the time of the Gospel. That the worship of God should then be more plain, more general, and more free. More plain, as being no longer to be involved in those legal obscurities, more general, as being extended all the world over; more free, as being not tied to any particular place. And that all distinctions should then be taken away, not in respect of that relation which is betwixt man and man in the world; but in respect of that relation which is betwixt Christ and his Church. For like as the redeemer would buy them all with the same price, and would shed no more nor no other blood for the Jew, then for the Gentile; for the bond, then for the free; for the male, then for the female; even so that they should be all saved by the same grace, justified by the same faith, have the same word, the same sacraments, the same worship, an equal interest in Christ. So saith Saint Paul to the Galatians, Gal. 3.28. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. Col. 3.11. And so to the Colossians, There is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free; but Christ is all, and in all. 6ly To the Evangelicall part of the Testament belonged the holy city, Mat. 4.5. Mat. 27.53. History of the holy city Jerusalem. for so is Jerusalem styled in the scripture. It was anciently a Fort of the Jebusites upon mount Zion, and was not conquered till David's time; it was then so impregnable, that when David assailed it, they bragged, that their lame, and blind, and impotent people should defend it. Yet David took it, and built thereon the city, which from thence obtained to be called the city of David. 2 Sam. 5.6 7. Nigh whereunto adjoined the mount Moriah, upon which mountain, Abraham in obedience to God's commandment offered up Isaac his son for a offering. Gen. 22. In the same place David having purchased the threshing-floor of Araunah the Jebusite, 2 Sam. 24. built an Altar, for the pacifying of God's wrath, when he had slain, in three day's space, from Dan to Beersheba, no less than seventy thousand with the plague of pestilence. There also King Solomon built his most sumptuous and most magnificent Temple. This city was first built (as it is most probably affirmed) by Melchisedec (supposed by divers of the ancients to have been Sem the son of Noah) not long after the flood; and was by him called Salem. But afterwards the Jebusites had it in possession, and called it Jebus after their own name; Josh. 18.28. Jud. 19.10. which name it held a long time, as it may be seen in the books of joshua and judges. But when that King David had gotten it, he expelled the jebusites from thence, and called it jerusalem. Salem signifieth peace, and jerusalem doth signify a sight or vision of peace. It hath other names in the Scripture, for the prophet Isaiah (peradventure therein respecting the situation, and strong habitation of the same, peradventure the virtue and valour of the inhabitants thereof) calleth it Ariel, Isa. 29.1, 17. that is to say, the lion of God. And Lebanon, because it was much built of Cedar trees brought from mount Libanus. And the valley of vision, because there the prophets prophesied. Isa. 21.1. Ezech. 23.4. The prophet Ezechiel calleth it Aholibah, My fixed tent or pavilion; because God had chosen it before all the nations and places of the earth, to put his name there. In that city stood the throne of David, called in the book of Psalms, the thrones of the house of David, Ps, 122.5. through the succession of one and twenty Kings of himself and his sons. It was often assailed before the final surprisal of it. Neither is it altogether impertinent to this our sacred history, to continue a brief and succinct narration of it. 1st Therefore it was assailed by Shishack King of Egypt, in the fifth year of the reign of Rehoboam, who took away the treasures of the house of the Lord, and the treasures of the King's house, (viz. all the riches of Solomon, and all those spoils which David had gotten from Hadadezer, the Moabites, the Ammonites, and other nations, 2 Sam. 8.11, 12. 1 King. 14.26. together with the presents of Toi which David had dedicated to God) and all the shields of gold which Solomon had made. 2ly By jehoash King of Israel in Amaziah's reign; who being provoked by Amaziah king of judah, came up against him, and took him prisoner at Bethshemesh, and then went to Jerusalem, and broke down four hundr●d cubits of the wall, & having taken away all the gold and silver, and all the vessels that were found in the house of the Lord, and the treasures of the King's house, he received hostages, and then returned to Samaria. 3ly It was besieged by Rezin king of Syria, and Pekah the son of Remaliah king of Israel, in the reign of king Ahaz, 2 King. 14.14. 2 King. 16.5. Isa. 7.1. but God kept it, so that they could not prevail against it. 4ly By Zenacherib king of Assyria, in the fourteenth year of the reign of king Hezechiah: but the Lord kept it, and sent his Angel, who made a great slaughter in the camp of the Assyrians. 2 King. 19.34. 5ly By Pharaoh Necho, who carried away jehoahaz prisoner into Egypt, and condemned the land in an hundred talents of silver, and a talon of gold. Finally by Nebuchadonozer, king of the Caldees, 2 Chron. 36.4. who made a great slaughter of the people, carried away all the treasures and vessels of the temple, all the treasures of the king and of the princes, burned the Temple and the city, broke down the wall, and carried away the people captive into Babylon; 2 Chron. 36.18, 19, 20. where they remained in exile for the space of threescore and ten years. And having first caused the sons of Zedechiah to be slain before his face, he put out his eyes and bound him with fetters of brass, and carried him to Babylon. A just reward for a perjured rebel, 2 King. 25.7. 2 Chron. 36.13. which the Scripture observeth expressly, saying, He rebelled against king Nabuchadnezzar, who had made him swear by God. After the return of the people, both the city and the temple were rebuilt by the people that returned. But the state of it was various: For first, Ptolemeus the son of Lagus took it by a stratagem, which was this. He entered the city upon a sabbath day, pretending to offer sacrifice, and while the jews suspected nothing, but spent the day in idleness and quiet, he surprised the city without resistance, and oppressed the citizens with hateful captivity. 2ly Antiochus being brought thither by a faction, received it by surrender, where he committed great slaughters; rob the temple of all the precious things thereof, closed it up with high walls and towers, planted a garrison therein, caused swine's flesh to be offered upon the altar, interdicted Circumcision, and the observation of the law; and raised most grievious persecution against those that stuck fast to the religion of their country. 3ly It was conquered by Pompey, and made tributary to the Romans, from whom Herod received the kingdom: and then was Christ to come, for than was the sceptre departed from Judah, according to the prophecy of Jacob, Gen. 49.10. When Christ came, he found it rather to be (as the prophets said) the valley of slaughter, Jer. 19.6. Jer. 7.11. and a den of robbers, than the royal seat of the King, or the place of holy worship: guilty of all the righteous blood shed upon the whole earth, from the blood of the righteous Abel, S. Mat. 23, 35 to the blood of Zacharias the son of Barachias (supposed to be the father of St. John the Baptist) whom they slew between the temple and the altar, (for asserting, it is said, the perpetual virginity of Christ's blessed mother) who also filled up the measure of their iniquity, in the blood of the great one, even Jesus the Lord of life, who by his death, therein suffered, sealed the redemption of the world, and put an end to the ceremonies and glory of the place, Dan. 9.27. according to the prophecy of Daniel. But it was that which the jews most wickedly imprecated upon themselves, S. Mat. 27.25 saying, His blood be on us, and on our children. Which wicked imprecation of theirs, was neither forgotten, nor forgiven, in Gods most righteous judgement. Therefore it came to pass that their city, by their own seditions, and by the Caesar's cruelties was made so desolate, that a stone was not left standing upon a stone, but were all cast down, as in the destruction of Sodom, the walls removed, mount Zion excluded, and Calvary taken in; the name of Jerusalem changed into Aelia, an unclean swine set over the chief gate of entrance, and the jews forbidden upon pain of death to look back upon the city. In this state the Romans had it, and held it, till the year of God six hundred and fifteen. From whose Empire the Persian won it, and kept it the space of two and twenty years, and then the Saracens got it, in the year six hundred thirty and seven, and possessed it for the space of three hundred seventy and two years. But in the year nine hundred and nine, the Turks won it, and immediately lost it to the Sultan of Egypt: And so the Egyptians were Lords over it by the space of ninety years: until the christian Godfrey Bulloign conquered it, in the year of our Lord, one thousand ninty and nine: and in possession of Christian Princes was it kept by the space of eighty and eight years, till in the year one thousand one hundred eighty and seven, it was surprised by Saladine Sultan of Egypt, and by them was it held three hundred and thirty years, though not without much variety of fortune, being in or about the year one thousand two hundred twenty and eight regained by the Emperor Frederick the second; and in the year one thousand two hundred forty and six, won by Cassanus king of the Tartars; then destroyed by Tamerlane; and then by Mahomet the second. When finally in the year one thousand five hundred and seventeen, it was invaded and obtained by Selim the Turkish Emperor, who conquered Capson and Tomombeus successive Sultan's of Egypt, where to this day (I will not say to the shame of all Christian princes) the abomination of wicked Mahomet is set up. Now this City was not without great mystery, The mystery. and such a city would God have for the administration of his covenant, and principally of the Evangelicall part of the testament. For Abraham had two wives, Hagar and Sarah, the one a bond woman, the other a free woman. And two sons, Ishmael the son of the bondwoman, born according to the flesh; and Isaac the son of the free woman, born by promise. And two seeds, a carnal seed, the seed of the bond woman; and a spiritual seed, the seed of the free woman. There be also two mountains, mount Sinai in Arabia, and mount Zion in the land of Canaan. And two testaments, the old testament and the new testament: the old testament the law, delivered by Moses from mount Sinai: the new testament the gospel, published by Christ from mount Zion. And two people, the jews and the Christians: the jews seeking to be made righteous by the law, the Christians by Christ. And two states, a state of spiritual bondage to fear: and a state of spiritual liberty to believe, And two mediators, Moses a human mediator, and Christ the divine mediator. And two cities, jerusalem the type, and jerusalem typed. To the legal part of the testament belonged the bond woman, and the son of the bond woman, and the carnal seed, and the mount Sinai, and the old testament, and the jews, and the spiritual bondage, and the human mediator, and jerusalem the type. To the Evangelicall part of the testament, belongeth the free woman, and the son of the free woman, and the spiritual seed, and mount Zion, and the new testament, and the Christians, and the spiritual liberty, and the divine mediator, and jerusalem typed. jerusalem which was the type, did visibly represent the Church of the new testament, teaching them to look for another jerusalem, that jerusalem which is above, and is free, and is (as Saint Paul saith) the mother of us all, of which, Gal. 4.26. those things which are spoken of jerusalem in the best sense, are to be affirmed in a spiritual and evangelical sense and meaning. This city is founded by Melchisedec indeed, Heb. 7, 2. jesus Christ the true king of righteousness and peace. Her foundations are upon the holy hills, not mount Zion and mount Moriah; but jesus Christ is the foundation of this Jerusalem, this foundation is a sure rock; 1 Cor. 3.11. S. Mat. 16.18 Eph. 1.20. and the Apostles and Prophets are foundations strongly built and laid upon that foundation. These foundations are in the holy mountains, the public places of his worship where Christ is preached, the scriptures read, the prayers made, the sacraments administered; unto those mountains hath the Christian to lift up his eyes from whence cometh his help; Psal. 121.1. for upon those mountains shall he find the sure foundations. Glorious things were spoken of that jerusalem which was the type; far more glorious things are spoken of this Jerusalem which was typed. S. Mat. 4.5. Psal. 76.2. Isa. 22.1. S. Mat. 5.35. This Jerusalem is indeed the holy city, the true Salem, the valley of vision, the city of the great king, wherein Christ doth reign and rule by his word, and by his holy spirit. That was the city of David from which he cast out the Jebusites; this is the city of Christ from which he hath cast out the devils. There Abraham offered up Isaac for a burnt-offering; here is Christ offered up for the sins of the whole world. There Solomon built his temple; here Christ hath his worship. That was Gods Aholibah for a time; this is his Aholibah for ever, (Thy walls are continually before me). Isa. 49.16. There was the throne of David for a time; here is the throne of Christ for ever and ever. That was often assailed, and finally surprised; this is often assailed, but shall never be surprised: for the gates of hell shall not prevail against it. S. Mat. 16.18. And all this was mysteriously signified and showed by that city. 7ly To the Evangelicall part of the testament, belongeth the holy temple. History of the Temple. Deut. 12.4, 5. & 13, 14. 1 King. 8.29. 2 Chron. 7.12. And, that such a temple should be built, an habitation to the Lord, Moses had sufficiently premonished them in the book of Deuteronomy, cap. 12. David therefore having obtained rest from his enemies, thought that this duty might concern him, and consulted with Nathan the prophet about it. But God by the mouth of Nathan expressly forbiddeth him to do it, giving him to understand, that he would accept such a work, not at his, 2 Sam 7. 1. Chron. 17. & 22. but at his sons hands. David thereupon having purchased the threshing floor of Araunah the Jebusite upon mount Moriah, maketh ample provision for the building of it, and leaveth the work to be performed by Solomon his son. Solomon in the fourth year of his reign gins the work upon mount Moriah, 1 Chron. 22.14. 2 Chron. 3.1. compasseth and endeth it in the term of seven years; and having also made all the ornaments and utensils of the same, in form and matter like unto those of the Tabernacle, he brought the Ark with the Tabernacle of David, and all the sacred vessels which were in that tabernacle, into the temple which he had built, (concerning which stately structure, the magnificence and dimensions of it, let him that pleaseth read 1 King. 6. 2 Chron. 3.) and placed the Ark in the most holy place, under the wings of the Cherubims, in which at that time there, was nothing, save the two tables of stone which Moses put there at Horeb, as hath been said before. And when he had prayed and blessed the people, he offered his most rich and royal offerings, dedicating the temple, 1 King. 8.63, 64. 2 Chron. 7.7. and hallowing the middle court, for the offering sake which he offered there. Three times a year, namely at Easter, Whitsuntide, and at the feast of Tabernacles, did Solomon offer his offerings upon that Altar, which he had built in the middle court which he had sanctified, for that the brazen altar was not large enough to contain his offering. But when the ten tribes made defection from Rehoboam the son of Solomon their lawful King, 2 Chro. 8.12, 13. and followed Jeroboam the son of Nebat in his rebellion; then did Jeroboam (fearing lest if the tribes should go up to Jerusalem at the three solemn feasts, according to the law, they would return again to their allegiance) erect two calves, the one at Bethel, the other in Dan, which he made of gold, and under pretence that it would be too tedious and laborious for them to go up to Jerusalem, he drew away the people from the worship of God, to commit idolatry, and to worship those calves with sacrifices, rejecting the tribe of Levi, and making Priests of the lowest of the people. 1 Kin. 12. Which state-policy all the kings of Israel his successors followed, and forsook the Temple, till in the end all the people together with Hoshea their king were carried away captive by Salmaneser king of Assyria, and were by him disposed in Assyria, and in cities of the Medes, from whence they never obtained to return. 2 Kin. 17.6. All this while the Temple at jerusalem was held in great Veneration by the other tribes, who adhered to the house of David; saving that it was once expiled by Shishack king of Egypt, in the fifth year of the reign of Rehoboam. 1 Kin. 14.26 2 Kin. 14.14 2 Kin. 11.18 2 Chr. 28.24 2 Kin. 16.15 And at another time by jehoash king of Israel in Amaziah's reign. And was sometimes neglected out of impiety, as by Athaliah, who had in or nigh the Temple, an house dedicated to Baal. Sometimes violenced and closed up, as by king Ahaz; who also caused a strange Altar to be placed there. Notwithstanding God had still a care of it, and raised up good Kings who repaired it, and restored his worship; such were king Jehoash, king Hezechiah, and king Josiah, kings of Judah: 2 Kin. 12. 2 Kin. 18. 2 Kin. 22. till in the end for the wickedness of Zedechiah, (and because the priests and people also committed idolatry and polluted it) Nabuchadnezzar king of the Caldees, being raised up by God as a scourge for their impieties, took away all the treasures and vessels thereof, and burned it with fire, after that it had stood by the space of four hundred and forty years, 2 Kin. 25. 2 Chro. 36. from the time that Solomon had founded it. And so the people being carried captive into Babylon, they abode many days (threescore and ten years) without a King, and without a Prince, and without a Sacrifice, and without an Image, and without an Ephod, and without Teraphim, Hos. 3.4. as the Prophet Hoseah prophesied. But when the time determined upon them was ended, by the permission of Cyrus' king of Persia, they returned out of the land of their captivity, and came unto Jerusalem, where Joshuah or Jesus the son of jozadak the high Priest, & Zerubbabel, or Zorobabel the son of Shealtiel, or Salathiel the Prince, Ezr. 3.2. first builded the Altar whereon they offered Sacrifices; and two years after they began to build the Temple, v. 8. in the second month of the second year current. But this great and good work was interrupted by the Samaritans, and other idolatrous nations adjoining, and by the commandment of Cambyses, Ezr. 4.5. first in the life of Cyrus his father, and during the term of his whole life; afterwards by himself, Ezr. 4. 1 Esd. 2 Ezr. 5. Ezr. 6.15. when he obtained the kingdom (yet upon false and malicious suggestions) till by the concession of Darius in the 2d year of his reign (which was Darius the son of Histaspis' king of Persia) the work went forward, and was finished on the third day of the month Adar (or February) in the sixth year of his reign, which was forty and six years, computed from the first year of the reign of Cyrus' king of Persia (according to that which was said to Christ by the Jews in the Gospel by St. John) which they dedicated with great solemnity, S. Joh. 2.20 Ezr. 6.20. and afterwards kept the passover according to the Law. But that Temple is said to be much inferior to Solomon's Temple, and the Thalmudists do observe five things which that Temple wanted of the former; for first it had not the divine presence of God, which gave answers and Oracles by lively and audible voice, from above the mercy-seat between the two Cherubims: in which manner God communed with Moses, Num. 7.89 and Moses directed his voice thither, and did speak to God. 2ly The spirit of prophecy, for from Malachi to St. John the Baptist, Levit. 6.13. there arose no Prophet among them. 3ly The holy fire, concerning which it was provided in the Law, that it should never go out. 2 Mal. 1.20 For this was hidden in a pit, to the end that it might not be surprised by the Babylonians, and was found congealed to water. 4ly The Urim and Thummim a mute Oracle; they say, it was certain precious stones in the pectoral of the high Priest, by the radiancy whereof God was pleased to signify his approbation of that which they desired; which was, if they appeared more radiant then at other times, that then he approved their requests. Lastly, the Ark with the propitiatory and Cherubims, 2 Mal. 2, 4, 5, 6, 7, 8. which together with the Tabernacle of David, were hidden by the prophet jeremiah, but could never be found again. In that state was the Temple, till it was despoiled by Antiochus, surnamed Epiphanes, for he being brought to Jerusalem by a faction, (for he was sent for out of Egypt by the sons of Tobias, whom Onias the High Priest had by sedition cast out of the city) received it by surrender, 1 Mac. 1.21, 22 and entered proudly into the Sanctuary, and rob it of all the precious things thereof; closed it up with high walls and Towers, planted a Garrison therein, caused swine's flesh to be offered upon the Altar, upon which he set up the abomination of desolation, v. 54. by dedicating it (as Josephus saith) to Jupiter Olympius. And having slain Onias the high Priest, he gave the Priesthood to Alcimus, who was not of the pontifical blood. But two years after, Judas surnamed Machabeus, having received the City, cleansed and dedicated the Temple a new, which the Gentiles had profaned, taking away the abomination, and reducing every thing to its former state, as is to be seen at large, 1 Mac. 4. In which state it continued till king Herod most sumptuously repaired and enlarged it, to the admiration of all men, within the space of one year and six months, Joseph. lib. 15. cap. 14. And so it stood in its glory to the passion of Christ; S. Mat. 27.51 at what time the veil of the Temple rend in twain, from the top to the bottom. Afterwards Caligula the Emperor affecting Deity, reduced the Synagogue of the Jews to his own worship, adorning them with his own statues, and the Temple itself which to that day had been kept inviolate, he dedicated to his own name. Whereby it appeared (saith mine Author) that the speech which the Jews unadvisedly had spoken before Pilate, when they said they would have no other king but Caesar, to have deservedly fallen upon their own heads. After this the jews rebelling against Caesar their King, Titus Caesar in the reign of Vespasian took the City, and whether willingly or unwillingly, that is not here to be disputed, burnt the Temple, upon the same day that it had been burnt by the Babylonians before. And that which made the judgement the more remarkable, was, that after the Soldiers had kindled the fire, no humane industry was able to extinguish it. Even so doth God by man bring things to pass, which no human power can prevent. But it was Adrian the Emperor who caused the abomination of desolation spoken of by Daniel the Prophet, Dan. 9.27. to stand in the holy place. For he set up his own Statue, and an image of jupiter in the place of the Temple, and when the jews rebelled, he subdued them, laid the City level to the ground, burnt that which remained of the Temple; and because he would utterly take away the jews Religion, he overwhelmed it with earth, and dedicated a Temple to Venus in place of it. Like as the Temple had the same utensils which the Tabernacle had; so had it also the same mystery. The Mystery. Foras much as the Tabernacle was no other but a portable Temple, neither was the Temple any other thing but a fixed, and Tabernacle. Yet because the Temple did in many things excel the Tabernacle, therefore the mystery must not go unobserved. The Temple did succeed the Tabernacle, which was to give them to understand, that the Evangelical Church, (figured by the Temple) should succeed the legal Tabernacle, or jewish Synagogue. The Tabernacle was built by Moses, and was so made that it might be disjointed and taken down; but the Temple was built by Solomon, and was made to stand and remain: signifying that the jewish Synagogue, and legal worship given by Moses, should be dissolved, but the Christian Church, and Evangelicall worship, founded and built by Christ should stand, and remain unto the end of the world. The Tabernacle had no foundation, but the Temple was surely founded upon a strong Rock, signifying the weakness of the legal, if compared with the Evangelicall worship founded upon Christ the Rock. The Temple was more great and glorious than the Tabernacle; and all the utensils that Solomon made, did excel those that Moses made for the use of the Tabernacle: teaching them to know that the Evangelicall Church should be more great, and that fare more glorious things should be spoken of it in the time of the new Testament, then could be spoken of the jewish Synagogue, or legal worship in the time of the old Testament. That it should be both of jews, and Gentiles. That it should be extended all the world over: that it should be adorned with gifts more rare and admirable, in the persons of the Apostles, and Prophets, and Evangelists, and Teachers; that it should be enlightened with a more plentiful measure of Gods most holy, and most blessed spirit. That it should be directed by the Evangelicall word. That it should be confirmed by miracles greater, and more abundant. That it should have Sacraments more venerable; a worship more plain and easy; a more glorious, and victorious army of Martyrs, and Confessors. That Kings, and Princes, and Magistrates, and all worldly Rulers, should cast down their Crowns and Sceptres, and all engines of honour and greatness, descend from their Thrones, do homage unto Christ, bend and bow their knees, at or in the blessed name of Jesus, wear the venerable sign of his Cross in their foreheads, fight under his Banner, and account it their chiefest happiness to be Christ's his servants. And therefore it was not without mystery, that when Solomon dedicated the Temple, he also the same day hallowed the middle Court, that was before the house of the Lord; and there he offered burnt-offerings, and meat-offerings, and the fat of the peace-offerings, (two and twenty thousand Oxen, and an hundred and twenty thousand sheep) because the brazen Altar that was before the Lord, 1 Kin. 8.63.64. 2 Chro. 7.7. was too little to receive the burnt-offerings, and meat-offerings, and the fat of the peace-offerings. The Holy Ghost thereby signifying the fullness of the Gentiles, to be brought unto the father by Christ his son, who should present their bodies a living sacrifice, holy, and acceptable unto God. For which cause when Christ suffered his passion and died, the veil of the Temple rend in twain, from the top to the bottom, showing unto all those that looked upon these things with spiritual eyes, that then the middle wall of partition was by him broken down, that so the fullness of the Gentiles might come in, Concerning those who are to administer in, or attend up●n holy things. as St. Paul showeth, Eph. 2. Lastly, to the Evangelicall part of the Testament, belonged all those who by their place and office, were to administer in, or give their attendance upon holy things. These were first the Priests who were of the sons of Aaron, whom God who is the God of order, distributed into two orders. The first was the Pontifical order; of which order there was always one, and but one, who had it, (or aught to have had it) from Aaron by succession, and birthright, if he were in capability of it: that is to say, if he had no blemish, if he were not blind, nor lame, nor had a flat nose, nor had any thing superfluous, nor were broken footed, or broken handed, or crook-backt, or a dwarf, or had a blemish in his eye, or scurvy, or scabbed, or had his stones broken, etc. For every blemish made him uncapable of the pontifical function. Then again he must not uncover his head, nor rend his clothes, nor go into any dead body, nor defile himself for his father or for his mother, nor go out of the sanctuary, nor profane it; and might only take a virgin to wife of his own people, and might not profane his seed among his people; for these are the conditions required, Levit. cap. 21. His office was to order the lamps upon the pure candlestick before the Lord continually. To offer upon the Altar, to burn incense, Levit. 24.4. 1 Sam. 2.28. Levit. 24.8. Levit. cap. 16 to wear the Ephod. To make and set forth in order the shewbread before the Lord every Sabbath. To go within the veil, and to make the solemn atonement once a year, in such manner and form as is prescribed, Levit. cap. 16. Under these conditions Aaron first had it, than Eleazar his son, than Phinees the son of Eleazar, etc. The Priests of the second order, The priests of the second order. Levit. 21.21. were all the sons of Aaron successively in their generations, who were capable of the Priesthood, that is to say, if they had no blemish, nor were blind or lame, etc. for the Law was, No man that hath a blemish of the seed of Aaron the Priest, shall come nigh to offer the offerings of the Lord made by fire; he hath a blemish, he shall not come nigh to offer the bread of his God. These were consecrated as the High Priests were, and with the same oil, though not to the same measure, as hath been said before. They might not defile themselves for the dead; yet for their near kindred, their Mothers, their Fathers, their Sons, their Daughters, their Brethren, and their Sisters which were Virgins, and had not been married, they might defile themselves by going in unto them when they were dead. They might uncover their head, but they might not make baldness upon it, by shaving the hair quite off, neither might they shave all the corners of their beards, nor make any cuttings in their flesh. It was not forbidden unto them to marry with widows, though they might not take to wife a Whore, a profane woman, or her that had been divorced: Num. 4.16. S. Luc. 1.9. Levit. 17.6. 2 Chron. 29.21, 22, 23, 24. & v. 34. for these conditions are required, Levit. 21. Their office was to conserve the oil, to oversee all the sacred Vessels, to offer incense every day, to offer ordinary, and extraordinary sacrifices, to flay or take off the skin of the burnt-offerings. They were in order, degree, and dignity, inferior to the high priest, and therefore though they had vessels befitting their order and degree which the high priest also had in common together with them, as the feminalls or linen breeches, the straight linen coat, the girdle of needle work, the cap or mitre of fine linen, the linen Ephod, as hath been said before: yet the peculiar robes and ornaments of the high priest, as the robe of the Ephod, the Ephod or superhumerall, the breastplate of judgement, the Urim and Thummim, and the plate of gold upon the Mitre or Cap, it was not lawful for them to wear. Aaron had four sons, Nadab and Abihu, Eleazar and Ithamar; and these four were first consecrated, Priest's first consecrated. being apparelled with the sacerdotal garments. But Nadab and Abihu, did rashly presume to offer incense with common and ordinary fire, and not with that sacred fire which God commanded; therefore there went out fire from the Lord, and devoured them, and they died before the Lord; Levit. 10.1, 2 1 Chro. 24.2 and left none to succeed them in the priesthood. Wherefore the priesthood was continued by Eleazar and Ithamar, and in their stock and progeny, unto the days of David. But David in his time, finding that there were sixteen families which descended from Eleazar, and eight from Ithamar, distributed them into four and twenty ranks or orders, according to the heads of the several families by lot: that so they might orderly, and in their course (and not altogether) give attendance upon the Temple. And these were called the first, second, third, and fourth lots, etc. as is to be seen 1 Chron. cap. 24. This being done by David, Solomon having builded and consecrated the Temple, appointed according to the order of David his Father, 2 Chr. 8.14. the courses of the Priests to their service. The several Orders served their several weeks, and then others succeeded in their places. For Zacharias the priest, the Father of St John the Baptist, executed the Priest's office before God, S. Luc. 1.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the order of his course, saith the Translation. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 courses, as Theophilact saith, and after him, Scuttetus and Beza, were Hebdomadae, weeks. It seemeth also, that when they were met together, they cast lots what every man should do, and what service he should perform; for it is said of the same Zacharias, that according to the custom of the Priest's office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his lot was, (or he obtained by lot) to burn incense. v. 9 And by this the Reader may take notice, who those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those high priests, or chief priests were, S. Mat. 2.4. with whom Herod consulted; and who they were who so often in the new Testament have obtained to be styled high Priests, or chief Priests. There was but one high priest who was the high or chief Priest of all, as was Jehoiada the chief. But there were high priests or chief Priests, 2 Chr. 24.6. four and twenty in number, who were the highest or chiefest of the several courses, orders or lots, the heads of the several families. These upon all occasions assisted the high priest, and were of his counsel, as is to be seen, Acts 4.6. Act. 4.6. And because they were the heads of the several families of the priests, and the chiefest of the several courses, orders, or lots, therefore called the high priests, or chief priests. The Levites, under which name and notion I comprehend the whole tribe of Levi, Concerning the Levites. (the stock and progeny of Eleazar and Ithamar, from whom the high priest and all the priests of the second order did descend, only excepted) were by divine institution first set apart to the service of the Tabernacle. Their office was to take care of the Tabernacle, and of all the vessels thereof, Num. 1.50. & cap. 3.6, 7, 8.9. 1 Chron. 23.28. and of all things that did belong to it, to bear it, and all the vessels of it, to minister unto it, and to encamp about it, and to minister to the priests. All which things they performed during the peregrination of the Tabernacle, and to the days of David. But David reduced them into another form; for the care of the Tabernacle being ceased, and the Temple to succeed, Levites properly or specially. Ezr. 8.16. 1 Chron. 23.27, 28, 29, 30, 31, 32. he appointed some of them to attend the temple, and to minister to the priests: these were twenty and four thousand, divided into four and twenty orders, courses, or lots, according as their lot fell, who had also their chief Levites as the priests had, and did give their attendance in their turns, and were called the Levites. Concerning whose office and age, read 1 Chron. cap. 23. Giving also the Nethinims The Nethinims. Ezr. 8.20. to minister unto them, and to do service for the levites, as the levites also ministered unto the priests. Which Nethinims were the stock and progeny of the Gibeonites, whom joshuah and the Princes spared, because of the oath which they had sworn; but yet condemned to perpetual bondage, Josh. 9.21, 23, 27. 2 Chron. 8.14. and to be hewers of wood, and drawers of water for the congregation, and for the house of God for ever. Solomon therefore according to the order of David, appointed the levites to their charges. Again, David appointed four thousand of the tribe of Levi to be Singers, The Singers. distinguishing them by lots into four and twenty orders, courses, or lots, according as their lot fell, and to give attendance in their several courses. 1 Chron. 23.5, 6. & cap. 25.1. Their office was to praise the Lord with the instruments which David made for the service and praise of God, and to prophecy with harps, with psalteries, and with cymbals, and with lively and audible voice to praise and glorify God, and to lift up their voice in their divine songs, saying, For he is good, for his mercy endureth for ever. They were arrayed in white linen, 2 Chron. 5.13. but Solomon (as Josephus saith) made for them two hundred thousand robes of silk or bysse, whereby they were distinguished from the priests who beware a linen Ephod. The Porters. He appointed likewise four thousand of the tribe of Levi to be porters, distinguishing them by lot into four and twenty orders, courses, or lots, and assigning unto them the gates by lot. 1 Chron. cap. 26. Their office was to watch, 1 Chron. 9.26, 27, 28, 29. and to have the oversight of the gates of the temple, to take care of the chambers and treasures, to lodge round about it, and to open and shut the gates morning and evening, to have the charge of the ministering vessels, to bring them in and out by tale. Also to oversee the vessels, and all the instruments of the Sanctuary, and the fine flower, the wine, and the oil, and the frankincense, and the spices. To stand at the gates, 2 King. 22.4. Philo de praemiis sacerdotum. and to prohibit all that were unclean in any thing to enter in. To gather the money which the people were to pay toward the reparation of the temple. To sweep the porches and the court, to carry out the dust and dirt, and to keep it sweet and clean every way. Lastly, he appointed of the tribe of Levi six thousand to be officers and judges. 1 Chron. 23 4. Who these officers and judges The officers and judges. were, the Scripture makes no mention; yet forasmuch as the Greek interpreter renders the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I conceive them to be such as were appointed to read the law, to expound the same, and to judge in controversies of religion, 2 Sam. 8.17. 2 King. 18.18. 2 King. 12.10. if any should arise. For there were three sorts of scribes, the first were the King's secretaries. So David had Seraiah for his scribe, and Hezekiah had Shebna for his scribe. And such a one is expressly called the king's scribe. The second sort of scribes were scriveners or public notaries, who wrote instruments, and drew public and private contracts; I should think those scribes to be such, of whom mention is made 1 Chron. 2. 1 Chron. 2.55. Jer. 32.10. Psal. 45.1. Such were the evidences subscribed and sealed with witnesses by jeremiah. To whose dexterity and quickness in writing, David alludeth in the book of Psalms, My tongue is the pen of a ready writer. The third sort of scribes were not scribae à scribendo, but scribae à scripturis sacris; they had not their name from writing, but from the holy scriptures which they read and expounded, and because it was their office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dijudicate, and to distinguish, therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judges: Ezr. 1.6. Nehem 8.4, 8. S. Mat. 2.4. S. Luc. 7.30. S. Luc. 11.46 Act. 5.34. Act. 22.3. Such a one was Ezra, a ready scribe in the law of Moses, He read the law standing in a pulpit of wood, gave the sense, and caused the people to understand the reading. Such were the scribes whom Herod consulted with, demanding where Christ should be born. They are called in the gospel lawyers, and doctors of law. Such a one was Gamaliel, at whose feet Saint Paul was brought up. These therefore had the care of religion, to examine doctrines, and to know by what authority any one should take upon him to teach, And therefore Saint Luke telleth us, that when Christ taught the people in the temple, and preached the Gospel, they came upon him to examine him, and to demand his authority, saying, S. Luc. 20.2. Tell us, by what authority dost thou these things, or who is he that gave thee this authority? which was, because he had no authority from them. When Christ came, their doctrines and expositions were very corrupt, and through their traditions, they had made the law of God of none effect. Yet he acknowledgeth them to sit in Moses seat, (that they had a lawful institution, S. Mat. 23.2. and were bound in duty to read and to expound the law), And every Scribe (saith he) which is instructed unto the kingdom of heaven, is like unto a man that is an householder, which bringeth forth out of his treasure things new and old. Yet for their pride, S. Mat. 13.53. hypocrisy, and because they seduced the people, he denounceth eight woes against them, as it is to be seen, Saint Mat. cap. 8. But we will now come unto the mysteries The mystery. to be understood. The high priest in his person, and by his consecration, and in his place and office, and in all his robes and ornaments, and in every office of his function, was a type of Christ. The conditions of his capability did most excellently set forth the fullness of Christ his perfections every way; for had there been any imperfections in him; he could not have redeemed mankind, made imperfect by reason of sin. That he might only take a virgin to wife of his own people, it did give them to understand, that Christ would be betrothed to his own Church (the Christian Church) as to a pure virgin. His offices, (namely, the offices of the high priest in the Temple) did mystically set forth the offices of, Christ's priesthood in his Church, his sacrifice, intercession, expiation, and doctrine, whereby the Church is enlightened, as the temple was by the lamps ordered by the high priest, and spiritually fed and nourished, as by that shewbread, or bread of proposition, which is set forth to be received and believed all the world over. The priests of the second order, as they were typical persons and types of Christ upon some respects; even so upon other respects they did signify, and figuratively set forth the Evangelicall priesthood; that although they have a true and a real priesthood, convenient to the new testament, yet inferior, and of a second order to the priesthood of Christ. That by their office and function they descend, and derive a spiritual and evangelical pedigree from Christ, the first, and the great high priest. The conditions of their capability, (to wit, of the priests of the second order) did mystically show what manner of men the evangelical priests ought to be, that they must be without all blemish, not in respect of sin as Christ was, for that is impossible; but of scandal, for that is requisite. Therefore some things were permitted to the priests of the second order, which were absolutely forbidden to the high priest. The office of the priests of the second order, to whom it was appointed, that they should conserve the oil, oversee the vessels, offer incense and sacrifices, yet might they not go within the vail, nor make the expiation; did mean, that although the evangelical priests should be ordained to preach the gospel, to offer up spiritual sacrifices, and to intercede for the people as priests or ministers; yet that it is Christ alone, who by his own blood should enter once into the holy place, having obtained eternal redemption for us. To his superiority therefore belonged all that which was meant, and intended by the peculiar robes and ornaments of the high priest; and to their ministry, all that which was meant and intended by the other vestes. The feminalls or linen breeches, and the straight linen coat, that they must be expedite and diligent to do the duties of their calling; the girdle of needle work, that they must be bound about with verity and truth; the cap or mitre of fine linen, that they must in all things save and preserve their head, which is Christ; and the linen Ephod, that they must be of a pure and unspotted conversation. That whereas the priests of the second order were distinguished into their classes, and appointed to their offices by lot: it gave them to understand, that the priesthood of the new testament should be of divine providence, and allotted unto his Church by Christ. The Levites, the Nethinims, the Singers, and the Porters, did signify the inferior clergy of the new testament, and all others employed in the Church to glorify God, to promote and set forth religion with decency and order. And whereas the officers and judges were of the tribe of Levi, it gave them to understand, that in the Church of Christ, the scriptures must be expounded, and questions and controversies of religion decided by those only, who in respect of their office and function do properly pertain to the levitical tribe. By the distinct orders and offices of the high priest, the priests of the second order, the levites, the singers, the porters,, the officers and judges, was signified, that Christ in his Church would have distinct orders and officers, to attend severally upon their several offices, and not to clash or interfere one with another, Let the layicks (or lay-officers) be subject to the Deacons; the Deacons to the Priests; the Priests to the Bishop; the Bishop to Christ; as Christ himself is subject to the Father, saith Saint Ignatius, Epist. ad Smyrnens. There were yet others, who by their office and function did give their attendance upon holy things, Concerning the Prophets. and were organs or instruments, in, or by whom the word came; in whom God was, by his most holy and most blessed spirit, and did regulate their mouths and pens so, that look what they delivered to the Church either by preaching or by writing, it was none of their word, but the word of God in and by them delivered. For God spoke unto the fathers of old time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 1.1. in or by the Prophets, as the Apostle saith. And these Prophets, whether they obtained to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prophets, from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to predict, because they did predict and foretell things to come, especially concerning Christ and his kingdom. Or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to show, because they did show forth future events, but more especially, because they did show Christ to come, and were themselves typical persons of Christ. Or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they did interpret obscure oracles, and declare deep and profound mysteries, especially such as lay hidden in the sacrifices and ceremonies of the law: Certain it is, that they were more anciently by the Hebrews called Seers, because they had their prophecies and predictions by divine visions and revelation from God, and because by them men did inquire of God. 1 Sam. 9.9. Definition of Prophets. These Prophets therefore must be defined to be holy men, who being inspired by Gods most holy and most blessed Spirit, did see, and had divine visions and revelations from God, and did interpret obscure oracles, and declare great mysteries, and did prophecy and foretell things to come, specially concerning Christ and his kingdom, seeking only the glory of God, and the good of his Church. Of these Prophets there was not continued succession, neither did the son succeed the father in the office of a Prophet as the Priests did; yet we find them almost from the beginning of the world. For although I shall make no doubt, but that Adam himself had the gift of prophecy, and was able to prophecy and predict things to come, (especially concerning that blessed seed, whom God had promised to break the serpent's head); and that his sons also had the same gift. Jud. v. 14, 15. Yet Enoch the seventh from Adam is expressly noted a prophet, and that he did see, and did prophecy and predict things to come concerning Christ, so far off as his second coming. Neither were these Prophets all of the Jews, but there were prophets also of other nations, as Balaam, Job, and the Sibylls, whose fatidick verses are well known and remembered by the Fathers in their learned Writings. But our definition holdeth good, specially of those Prophets, in and by whom the word of God came unto his people the Jews, and which were raised up among them, and of their own nation, although they were not all of them of the tribe of Levi. Of these, some were before the law, as Abraham, and Isaac, and Jacob, and Joseph, whose prophecies are extant in the Scripture: Gen. 20.7. and Abraham is affirmed to be a Prophet by God himself. Some of them were under the law, first and principally Moses, to whom God spoke, not in visions and dreams, as to other prophets; but mouth to mouth apparently, and not in dark speeches, and to whom it was given to behold the similitude of the Lord. Then the seventy Elders, Num. 12.7, 8. who had the same spirit of prophecy put upon them (though not to the same measure) that Moses had. In the time of the Judges, there was Deborah a prophetess, the wife of Lapidoth, who judged Israel. Num. 11.25. Judg. 4.4. Judg. 6.8. And one more, of whom mention is made, Judg. 6. In the days of Eli the high priest, the word of the Lord was precious; there was no open vision: and then the Lord spoke unto Samuel, and appeared again in Shiloh, (where the Tabernacle and the Ark at that time were) and revealed himself unto him; And all Israel from Dan even to Beersheba knew, 1 Sam. 3.20, 21. that Samuel was established to be a prophet of the Lord. But Samuel taught the art of prophesying by the appointment of God, for which cause many had recourse unto him, and by him were taught to prophesy; 1 Sam. 19.20. 2 King. 2.3, 5. so that from that time forth, there were not only prophets in Israel, but houses and Seminaries of the Prophets, at Naioh, at Bethel, at Jericho; and so wonderfully were the sons of the prophets multiplied, that their Seminaries or Colleges became in time too straight and little for them. 2 King. 6.1. Among whom were most famous the Prophets, Gad, Nathan, Asaph, Iduthum, Ahias, Samaias, Jad, Azarias, Hanani, Jehu, Jaziel, Eliezer, Zecharias, in the reign of Uzziah, whose prophecies and predictions were not written, and if written, not extant. But above all, 1 King 17.14. 1 King. 18.38. 2 King. 1.10.12 1 King. 17.1. 2 King. 2.11. 2 King. 4.34. 2 King. 13.21. 2 King. 6.17. the prophet Elijah, who continued the oil from wasting in the cruse, brought down fire three times from heaven, carried the rain in his tongue, raised the dead, and was carried up into heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a whirlwind of fire, saith S Epiphanius. And Elisha upon whom rested a double portion of the spirit of Elijah, who raised two from the dead, one while he lived, and another by his dead bones, multiplied the widow's oil, to fill up all the vessels to the brim, and brought horses and horsemen [and Chariots] of fire from heaven for the defence of Israel, saith Justine Martyr, or whosoever else is the Author of those questions and answers add Orthodox. 85. Prophets whose writings are extant, and received in the Church as authentical, are the Prophets, Isaiah, Jeremiah, Ezechiel, and Daniel, who are called the greater Prophets, because they wrote the greater volume. Also the Prophets, Hosea, Joel, Amos, Obadiah, Jonah, Micha, Nahum, Habbakkuk, Zephaniah, Haggai, Zechariah, the son of Barachiah, and Malachi, who are called the lesser Prophets, because they wrote the lesser books. All these testified of Christ, and preached the redemption of mankind by him, as the Apostle St. Peter showeth in the Acts of the Apostles, Act 3 18, 21, 22, 24. Mal. 3.1. S. Mar. 1.2. S. Joh. 1.29. cap. 3. Now Malachi was the last of all the Prophets, and by the spirit of prophecy, he foretold the coming of St. John the Baptist, a messenger sent immediately before Christ to prepare his way, by his preaching, and by his baptism, and to point him out saying, Behold the lamb of God, which taketh away the sin of the world. So that from Malachi to St John the Baptist, St. John the Baptist. they had no Prophet. But St. John the Baptist was a Prophet, ●uc. 1.17. and more than a Prophet: he was a Prophet, for the spirit and power of Elias was upon him. He was more than a Prophet, for he was an Apostle too, extraordinarly called, and sent forth by Christ to preach, and to baptise, to prepare his way, and to point him out: He was of greater holiness than any that were before him; for though the Prophet Jeremiah were sanctified in his mother's womb, Jer. 1.5. S. Luk. 1.15. yet St. John the Baptist was filled with the Holy Ghost, even from his mother's womb. He received greater grace than any that were before him: for the mystery of the blessed Trinity was never so plainly revealed unto any as unto him, in that he baptised Christ, saw the Holy Ghost descend upon him in a bodily shape like a Dove, and heard the sweet voice of the Father from heaven saying, S. Mat. 3.17. This is my beloved son, in whom I am well pleased. Here the Reader may please to take notice, that God in time past, was pleased to be consulted with, How God was consulted with. and to give answers to his people the Jews in four divers manners. First by Oracle, for so long as the Tabernacle and the first Temple were standing, they came unto the Oracle, that is to say, to the Holy of Holies, where the Ark of the Covenant was, and the propitiatory or mercy seat thereupon, covered aloft with the wings of Cherubims, and although they might not enter in, yet they stood before it without the veil, and enquired, and God answered by voice, for they heard the voice of one speaking unto them, from off the mercy-seat that was upon the Ark of the testimony, from between the two Cherubims. Exo. 25.22. Num. 7.89. But the second Temple had not the Ark and Oracle as the Talmudists do say, but only that stone and censer of which mention hath been made before; notwithstanding they talk of answers by Bathkol, which was, that sometimes there came a small still voice from heaven, such a voice as St. John the Baptist did hear, after that Christ was baptised: S. Mat. 3.17. such as the Disciples heard at the transfiguration of Christ. Which voice came unto him (as the Apostle St. Peter saith) from the excellent glory. S. Mat. 17.5. 2 Pet. 1.17. And which Bathkol, or small still voice the people once heard, but knew not what it was. 2ly By his Prophets, before time in Israel, S. Joh. 12.28 29. when a man went to inquire of God, thus he spoke, Come, and let us go to the seer; for he that is now called a Prophet, was before time called a seer. Neither did they diffide the answers which the Prophets of the Lord should give: For when king Ahab consulted with his false Prophets, 1 Sam. 9.9. about the expedition that he intended to make unto Ramoth Gilead, and was counselled by them, as from God, to undertake it; king Jehosaphat not satisfied with their answer, required to know what God would have to be done, by the mouth of one of his own Prophets. Is there not here a Prophet of the Lord besides, that we might inquire of him? saith he. But these Prophets ceased, after the return of the people from Babylon, and were not under the second Temple, the Prophet Malachi being the last, as was intimated before. 3ly By the Priest, that is to say, by the high Priest, who when he asked counsel of God, had on his Ephod or superhumerall, and the Rational or breastplate of judgement, wherein was the Urim and Thummim, a mute Oracle placed within the duplicate, over against his heart, whereby when he enquired he understood the will of God. But how, that is not known, because it is not revealed in the Scriptures what the Urim and Thummim were. But they say, that when God was propitious to the sacrifice, than that onyx stone which was upon the right shoulder of the Ephod, which before was dim, did shine with a wonderful lustre, so that they who stood afar off might discern it. And that the twelve stones in the Rational, by their more than usual radiancy, before the battle was joined, were sure tokens of victory. Howsoever it were, sure it is, that God was consulted with, and did give answers by the priests; for it is said expressly, that Saul enquired of the Lord, and the Lord answered him not, neither by dreams, nor by Urim, nor by prophets. And when the Amalekites had spoiled Zicklag, 1 Sam. 28.6. David said to Abiathar the priest, Abimeleches son, I pray thee bring me hither the Ephod, and Abiathar brought thither the Ephod to David. 1 Sam. 30.7, And David enquired of the Lord, saying, Shall I pursue after this troop, shall I overtake them? And he [Abiathar who had on the Ephod, and made enquiry for David] answered him, 8. Pursue, for thou shalt surely overtake them, and without fail recover all. But the second temple had not the Urim and Thummim, as before is mentioned. And Josephus saith, that about two hundred years before he wrote his History, the Onyx stone of the Ephod, and the stones of the Rational, left off their former divinatory splendency, God being offended with his people for the transgression of his law, Antiqu. lib. 3. cap. 9 4ly God was enquired of, and did give his answers by visions, and by divine dreams, (visions are the representations of things, to the outward senses of men being awake; and dreams are the representation of things by the fantasy, in sleep) and the interpretation of such dreams and visions was a peculiar gift of God. Gen. 41.16. Such dreams had Abimelech, and Jacob, and Joseph, and Gideon; and such visions had Jacob, and Samuel, and Nathan, and the Prophets. And this kind ceased not under the second temple, and is frequently found in the new testament; for Joseph in his dream was commanded to flee into Egypt with Christ, and with his blessed mother; and in his dream he was commanded to return again. S. Mat. 1.12.20. The Apostles Saint Peter and Saint Paul had divine dreams and visions, and Saint John had his revelation by visions; and visions and dreams [divine visions and dreams] were promised to the new testament. Joel 2.28. All the Prophets were typical persons and types of Christ that great Prophet, The mystery. Deut. 18.15. of whom Moses prophesied, saying what God had said unto him, I will raise them up a prophet from among their brethren like unto thee, etc. Which prophecy is no less than three times cited in the new testament. S. Joh. 1.45. Act. 3.22. Act. 7.37. Their immediate mission from God did signify Christ, to be sent from the bosom of the Father. The unction which they had with material oil, did signify Christ immaterially anointed by the Holy Ghost. That they brought the word of God unto the people; it did signify, that the word himself should come, who should fully reveal unto men the Father and his will. That it was given unto them to work miracles, and to raise the dead; it did bid them expect that great Prophet, who by his own power should work all manner of miracles, and raise the dead, and raise himself from death to life again. There was nothing which the Prophets had, or did, but in a spiritual and evangelical sense and meaning, it must relate to Christ. That David and Solomon were kings and prophets of the tribe of Judah, it signified Christ the true king, of whose gift it is, that all the kings of the earth have their crowns and sceptres, to be and descend according to his human nature of the kingly tribe. 1 King. 18.37. The fire which Elijah brought from heaven to consume the sacrifice, did represent the Holy Ghost, (oftentimes in the Scriptures compared to fire, and meant and understood by fire) to be sent from heaven by Christ, to help our infirmities, and to offer up our spiritual sacrifices, acceptable unto God through Jesus Christ. 2 King. 1.10, 12. 2 King. 2.11. 2 King 4.34. The fire which Elijah brought from heaven to consume the captains of the fifties; did set forth Christ coming to judgement, whose coming shall be with fire, to burn up the world of the ungodly. The ascension of Elijah into heaven in a whirlwind, did prefigure the ascension of Christ into heaven. That a double portion of the spirit of Elijah rested on Elisha; it signified that double portion of his spirit which Christ would give to his Evangelicall ministers. That Elijah raised the Shunamites son by applying himself unto him, by putting his mouth unto his mouth, and his eyes upon his eyes, and his hands unto his hands, and by stretching himself upon him; it did premonstrate, that Christ by applying himself unto us in the human nature, would raise us up unto a new and spiritual life. The multiplying of the widow's oil did foretell the pouring forth of his Spirit, 2 King. 4 6. and the multiplying of his graces in the new testament. The raising of the man that was dead by the touch of his dead bones; 2 King. 13.21. did prefigure a quickening virtue in the dead body of Christ, by the power of his Godhead, not only to raise himself from the dead again, but to raise all true believers, who are buried with him by baptism, and touch him in his grave by faith unto newness of life. 2 King. 6.17 Those horses and chariots of fire which he shown unto his servant, was the mystery of Christ's divine protection of his Church for ever, to defend it against the gates of hell. That the Prophets were Seers, 1 Sam. 9.9. and that God did speak by them, and that the people enquired of them: it did direct them unto Christ who is the true Seer, in whom are hidden all the treasures of wisdom and knowledge, stored up in him as in a treasure-house: he being the word itself, the coeternal, coessential, and consubstantial word; who spoke unto the Partriarks, and inspired the Prophets with his most holy and most blessed Spirit. Thus there is a wonderful profundity (as Saint Augustine also saith) of the divine oracles of God; and to use the words of Justine Martyr, Unless that a man by the great grace of God, shall obtain to understand the say and deeds of the Prophets, it is to little purpose that he can repeat their words and works, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If he have not obtained [by unfolding the great mysteries contained in them] to render a sufficient reason of them. Dialog. cum Tryphon. Jud. Hitherto I have endeavoured in some part to unfold these deep and profound mysteries; To do it fully, and according to the latitude and extent of them, it would need a college of Elders, nay Moses himself, who had the pattern shown unto him in the mount, (if yet either he or they had the interpretation of them revealed, to the perfection of all that which the holy Ghost intended.) Here is Jacob's ladder, it reacheth from earth to heaven, God standeth upon the top of it: by these rounds and spokes [the forementioned mysteries] God sent down his son to be known and believed in such a manner, as was most convenient to the old testament: and by these rounds and spokes, they ascended unto God that stood at the top of the ladder; and had a saving knowledge of Christ, sufficient for them to salvation and everlasting life, till the whole earth should be filled with a more clear and perfect knowledge of the Lord, by his coming in the flesh. Divina eloquia tanto quisque altiùs intelligit, quanto altiùs in eyes intendit, saith Saint Gregory. They therefore that are better studied in the Scriptures, will find out farther mysteries. But if any one shall differ from me in judgement, I envy not unto him a greater soundness and perspicuity. In eo quippe numero sumus, ut non dedignemur etiam nobis dictum ab Apostolo accipere, Et si quid aliter sapitis, id quoque Deus vobis revelavit: forasmuch as we rank ourselves in the number of those, who disdain not to take unto us that which was spoken by the Apostles, And if in any thing ye be otherwise minded, God also hath revealed that unto you; to apply the words of Saint Augustine to myself. Ad Vincent. Donatist. Epist. 48. Here than we will put an end to the first book of this our sacred and mysterious History, The Recapitulation. having showed how, and in what manner, that covenant which God made with Adam, and with all his posterity, during the first period of time, for the space of about three thousand and nine hundred, threescore and ten years, was administered, (till the promised seed did come, the son of God, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons, Gal. 4.4, 5.) By covenanting grace. By conferring faith. By administering the covenant barely inform of a promise, from Adam to Abraham. By renewing the covenant with Abraham. By adding circumcision a seal of the covenant. By instituting the paschal lamb, another seal of the same covenant. By disposing it into the form of a Testament. By the legal, and by the evangelical parts of it. Which evangelical part of it was invested with the Tabernacle: The Ark: the golden Table: The golden Candlestick: The Altar of incense: The Sacred incense: The brazen Altar. The brazen Laver: The levitical priesthood: The garments of the high Priest: The consecration of the high Priest: The levitical offerings: The days, and months, and times and years: The holy City: The holy Temple: The holy persons. All which things were typical and mysterious, relating to Christ; to the new testament, confirmed by his blood; to the Evangelicall Church. THE SECOND BOOK OF THE SACRED AND MOST MYSTERIOUS HISTORY OF MAN'S REDEMPTION. NOw was the second period of time The second period of time come, wherein that promised Seed should abolish the old Testament, first by his coming in the flesh, 2ly By his administration of the Covenant in the flesh: and 3ly by his death. He would abolish the old Testament, and he hath abolished it, by not urging or exacting perfect obedience to the Law, in a double purity; a purity of nature, and a purity of works. He would abolish the old Testament, and he hath abolished it, by unvailing the Evangelicall part of it, in that he hath put away the shadows by the body itself: the figures by the truth itself: the temporal priesthood of Aaron, by an eternal priesthood of Melchisedec: and all those sacrifices which were offered year by year continually, by that sole singular sacrifice of himself offered once for all. He would abolish, and he hath abolished the old Testament, by taking off the two old seals, Circumcision, and the Paschal lamb, and by annexing in place thereof, two new seals proper to the new Testament, Baptism, and the sacrament of his Supper. He would abolish, and he hath abolished the old Testament, by transferring the keys of the kingdom of heaven from the legal to the Evangelicall priesthood. After which manner God will have his Covenant to be administered with men, unto the end of the world. Therefore it came to pass, not without the special providence of Almighty God, The Emperor Augustus his Decree. that the Emperor Augustus, having completely reigned one and forty years, and the two and fortieth being then current, there being peace all the world over; (to the end that he might know his own strength in his Empire, the number of those who had the privilege to be Citizens of Rome, what people were then subject to the Roman Empire in every place, how disposed to peace or war; of what power and wealth, what contracts, consanguinities, affinities, they had among themselves; to the end that he might know how to impose tributes, how to make wars, in whom he might confide, whom he had to distrust, whom to fear;) set forth an edict or decree, that all the world, that is to say, his whole Imperial Dominion, in all the parts and provinces subject to the same all the world over, should be taxed, described, inventaried or enrolled, by appearing personally before such persons as he had then deputed, for that service, and by giving in their names, surnames, parentage, alliances, estates, arts, trades, and conditions of life, what children, what families, etc. to the end that all these things might remain upon Record to be made use of, as occasion should serve. For, all this is meant by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (although our late Translation render it [should be taxed,] and taxing, but in the Margin have noted, [enrolled] Luc. 2. S. Luc. 2.1, 2 ) For this cause Publius Sulpitius Quirinius, called by the Evangelist Cyrenius, was sent with commission into Syria, (Judea being comprehended as a part thereof) And because that Palestina was divided unto the tribes by lot, and the several tribes into several families, who had also in their several families the Cities of the heads of their families; therefore David being the head of his family, and Bethlehem the city of David; holy joseph with the blessed Virgin St Marry his espoused wife being great with child, (both of them being of the tribe of judah, and of the house and lineage of David) in obedience to the Imperial decree, went up from Nazareth the place of their habitation, Nazareth. S. Luc. 4.29. which was a little city of Galilee the lower, built upon an hill, in the tribe of Zebulon, unto Bedlam Ephratah another city, Mic. 5.2. Bethlehem Ephratah. distant from jerusalem, about six miles toward the South, and was situate upon an hill, threescore and twelve miles from Nazareth Southward; there to be taxed or enroled, and to give in before the Commissioner himself, or such as were appointed by him, their names, surnames, parentage, alliances, estate, and condition of life, or what else should be demanded of them, that so they might be taxed or enrolled accordingly. And being come thither, they find themselves prevented of lodging and entertainment in the Inn, wherefore they turn into a certain Cave, (as all antiquity affirmeth) where was a Stable and a Manger cut out of a Rock, and in that Cave they made their present abode, which Cave (as Beda in the description of Bedlam lib. de locis sanct. cap. 8. saith) was at the East end of the Town, seeming to be natural and in the form of a Semi-center, which of all likelihood was without the city walls, the providence of God so disposing it, to the end that the shepherds to whom the glad tidings should first be made known, might easily have access thither by night, though the city gates were shut, and see the truth of all that which the Angel had told them. And it was so, that while they were there, S. Luc. 2.6. the days were accomplished that she should be delivered. 7. And she brought forth her first born son, and wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the Inn. It was upon the five and twentieth day of the month of December (according to the account which the Church maketh, Christ his nativity. which also celebrateth the blessed nativity yearly upon that day) that the blessed virgin St. Marry the daughter of Eliachim and Hanna, espoused to Joseph, did, in the night bring forth that holy thing which was called, and was indeed the son of God. The time appointed, and praedetermined of God for that wondered birth, being in, or about, the year of the world, three thousand nine hundred threescore and ten; and in the two and fortieth year of the reign of the Emperor Augustus; at what time the Sceptre was departed from Judah according to the prophecy of Jacob, Gen 49.10. and Herod, in the three and thirtieth year of his reign. The place also preordained for that purpose, being no other but the city of Bedlam, and there also that Cave and Stable, where such a Manger was provided for his Cradle. Nihilominus fulget etiam novus ille conceptionis modus, ut non in iniquitate, quemadmodum caeterae omnes, sed superveniente Spiritu Sancto, sola, & de solâ sanctificatione, Maria conciperet; Yet notwithstanding that new manner of conception shineth, that Mary alone conceived, not in iniquity as all other women, but by the Holy Ghost who came upon her, and by sole sanctification, saith St. Bernard, ser. de beata Maria. For the scripture affirmeth, and the Church believeth and confesseth that blessed conception to be, not of human seed and geniture, but by the power and virtue of the Holy Ghost, who sanctified the Virgin's womb for such a birth. A Child is borne unto us (saith St. Gregory Nyssen) by the Holy Ghost, and by the power of the highest, neither hath the Virgin suffered any thing at all, neither hath the spirit been diminished, nor hath the power of the highest been dissected into parts. For the spirit is whole, and the power of the highest remained entire without any manner of immutation. And a whole son is born unto us, neither hath he impaired the integrity of his mother. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. moreover flesh was procreated of flesh, but yet without perpession. Cont. Eunom. Orat. 2. The Gospel is the glad tidings of the word made flesh, for the redemption of mankind. The Gospel first preached by Ange●s upon Christmas day. Christ therefore being born, God would that the Gospel should be immediately preached; I say immediately, the same night, which was the night of the day following, (for the Jews did reckon their day to begin when the sun went down) and was the first part of that day, which we commonly call Christmas day. Opus diet in die suo. The work of the day upon its own proper day. No day more proper to preach and publish the glad tidings then that day. The fittest Ministers for the work of the day, were the blessed Angels. For like as Christ was sent out of the Father's bosom, to be incarnate in the Virgin's womb, and by divine dispensation to be born upon that day: Even so were the blessed Angels sent forth from the Father's glorious presence, by divine dispensation, to preach and publish the glad tidings of his birth upon that day. I should think that great and glorious Angel, who by way of excellency is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the angel of the Lord, to be no other than the Angel Gabriel himself, who first brought the glad tidings of so great a mystery and grace of God to the blessed Virgin. But because neither the Angel, nor the place, nor the shepherds, are either numbered nor named, it will be sufficient to deliver the story thus. Not far from Bedlam about a mile, (as is said) there were fair and fruitful pastures, convenient for the feeding, depasturing, and folding of sheep; where David also fed the sheep of Jesse his father: It was on the east of Bedlam, 1 Sam. 12.15 where was that tower which of ancient times was called the tower of Edar, that is to say, the tower of the flock, where Jacob sometimes dwelled, and not far from which place he buried Rachel his wife; and retained the name still, Gen. 35.20, 21. for that many flocks of sheep resorted thither. At that time there were certain shepherds, (three shepherds, saith the tradition; whether the owners of the sheep, or their servants, or hirelings, that makes no question) who abode in the field, keeping watch over their flock by night, in that very place. Where they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keeping their watches, whether under the shelter of the tower, in the sheep-coats, or in the open air, that differs not. Peradventure (because that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) being a word which may not unaptly be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the holy Ghost thereby also intimating what they were doing at that time, while they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sing and pipe with flutes and pipes in the field, (an usual recreation of shepherds in the night, to keep themselves awake, and to beguile the time) the Angel Gabriel, or some other great and glorious Angel, came upon them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stood over them and nigh unto them, in glory and great brightness. At which great glorious and unusual apparition, (and for that the Jews also retained an opinion, that if at any time they should see those divine and heavenly spirits, they should die) the shepherd's being in a great fear; Jud. 6.22.23 & 13, 22. the Angel first dehorteth them from fear, and then telleth them what his message was, and what God had given him commission to do, it was to preach unto them the Gospel, by bringing unto them good tidings of great joy which should be to all people; for that which they had long expected was that day brought to pass, Unto you (said he, speaking with a lively and audible voice) is born this day in the city of David, a Saviour which is Christ the Lord: And this shall be a sign unto you, ye shall find the babe wrapped in swaddling clothes, lying in a manger. Then immediately appear in the like glory and brightness, and with the divine glory of him that was born, shining round about them, a multude of other Angels, not seen to the shepherds at the first, by the like lively and audible voice, pronouncing the doxology, and declaring the fruits of the Gospel. That God would by this wonderful incarnation procure his own glory, and give peace to the earth, making by that Saviour so born, peace between heaven and earth, peace betwixt God and man, peace betwixt men and angels, peace betwixt man and man, peace betwixt men and the creatures, and peace of men with themselves. And finally that from hence is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that good pleasure of the will of God, that good will towards men, whereby the Father is well pleased with them in Christ his son For so saith the Evangelist, Saint Luke, S. Luc. 2.8, 9, And there were in the same country, shepherds abiding in the field, keeping watch over their flock by night. And lo the Angel of the Lord came upon them, and the glory of the Lord shone round about them, 10, and they were sore afraid. And the Angel said unto them, Fear not; for behold I bring you good tidings of great joy which shall be to all people. 11, 12, For unto you is born this day in the city of David, a Saviour which is Christ the Lord. And this shall be a sign unto you, ye shall find the babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the Angel a multitude of the heavenly host, 13, 14. praising God and saying, Glory to God in the highest, and on earth peace, goodwill towards men. He that was born, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a shepherd; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the good shepherd, Why the Gospel first preached to the shepherds. 1 Pet. 5.4. St Joh. 10.14. he was the great shepherd of the sheep, Heb. 13.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief shepherd; it was he who had honoured the shepherd's life, in the persons of the righteous Abel, of Abraham, Isaac, and Jacob, and especially of David himself, the head of his family, who had fed & kept the sheep of Jesse his father in the same place. The pastoritial life was simple, innocent, and harmless, such were the shepherds usually; therefore the shepherds, according to the divine wisdom, which reacheth from one end to another mightily, and doth order all things sweetly, were the fittest persons to be brought first of all to the chief shepherd, Wisd. 8.1. by the preaching of the Gospel. But this is not all, for he had promised to his Church, pastors according to his own heart, which should feed them with knowledge and understanding. Now he shows what he will do with those pastors or shepherds, and what the shepherds themselves must do. Jer. 3.15. For it was not without great mystery, The mystery. that the shepherds were Evangelized by an angel from heaven; to teach us to know, that the divine revelations are first made manifest to the shepherds of the Church. It was not without great mystery, that the shepherds, so soon as the Angels were gone up into heaven, consulted what was best to be done, and then went unanimously to Bethlehem; to teach us to know, that the affairs of the Church and of religion, must be managed by the shepherds of the Church, who being led by one and the same spirit, must go hand in hand for the preservation of truth, peace, and unity. It was not without great mystery, that they went thither with haste: for this was to teach the shepherds of the Church, to use no delay when there shall be cause to inquire about matters of religion. It was not without great mystery, that the shepherds made known abroad every where the things wherewith they were Evangelized: for this was to teach the shepherds of the Church, to hid nothing from the people which shall be necessary for them to know, that they may be saved; and to teach the people also in matters of religion, to hearken to the shepherds of the Church. Therefore the blessed Virgin, who had read the Scriptures diligently, and was not ignorant of what was figured in the law and foretold by the prophets concerning Christ, conferred, and compared the things which she had seen and heard to be done and said concerning that blessed Babe, with those things which she had learned out of the law and the prophets, and pondered them in her heart, for the confirmation of her faith upon every respect. S. Luc. 2.15, And it came to pass as the Angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bedlam, and see this thing which is come to pass, which the Lord hath made known unto us. And they came with haste, and found Mary, 16.17, and Joseph, and the babe lying in a manger: And when they had seen it, they made known abroad the saying which was told them concerning this child. And all they that heard it, 18, 19 wondered at those things which were told them by the shepherds. But Mary kept all these things and pondered them in her heart, as the text saith. Christ was factus sub lege, made under the law, as Saint Paul saith, therefore was it necessary for him to receive the sign or mark of Circumcision in the flesh of his foreskin. Gal. 4.4. Christ circumcised, and why. S. Joh. 7.22. For although that circumcision according to the primary institution of it, was not of Moses but of the Fathers, as Christ saith in the Gospel; yet the law required circumcision, that so the circumcised party might become a debtor to do the whole law. Levit. 12.3. Gal. 5.3. What hath been already declared in the former book of this our Sacred History concerning circumcision, the mystery, and the use of it, may suffice for that matter: the question now is, concerning Christ his obedience to the law, whereunto he was obliged by his circumcision, wherein I suppose, the reader will desire to be satisfied in two things, viz. 1st Why he was made under the law, subject or obedient to the law, and therefore a debtor to it by his circumcision. 2ly In what manner he became obedient to it, and was therefore circumcised. Great and weighty are the reasons of Christ his subjection and obedience to the Law. Why Christ was made subject or obedient to the Law. For first, He was obedient to the Law, that so he might give approbation thereunto. For how shall it be known that the Law was holy, and just, and good, and necessary for those times, and for that people? Was it so because that Abraham, and his seed who had need of circumcision, and were bound in duty to keep the Law, were circumiised, and did keep the Law? Or was it because the word made flesh, who had no need of circumcision, nor was obliged by any duty, to be circumcised, and to keep the Law; was yet circumcised and did keep the law? Certainly a man cannot but rationally conclude, that Law in every part thereof to be holy, and just, and good, and most necessary for those to whom it was commanded, whereunto the son of God himself by voluntary dispensation became obedient. 2ly He became obedient to it, that by the observation of it, he might consummate, S. Mat. 5.17. and finish it in himself: for the whole law was ordinated unto him. 3ly That by his voluntary obedience, he might remove all occasion of scandal from the Jews, to the end that they might neither complain of the hardness of their own condition, as being obliged to bear the yoke and burden of the Law: nor yet refuse to be saved by that Messiah, who submitted himself to the like condition with them. And finally, that by his obedience to the law, Gal. 4.5, 6. In what manner Christ became obedient to the Law he might purchase true liberty, and an eternal redemption to them that were under the law. Therefore his obedience to the law was double: active and passive. His active obedience was his full absolute and perfect fulfilling of the law to the least jot or tittle of the same; so that look what obedience soever the law required, Christ performed. Three things there were which did require of Christ such a perfect obedience to the works of the law. 1. The justice of God, and that whether we look upon the nature of God himself who is infinitely just: For how can it stand with the infinite justice of God to save a man, but by such a justice, either proper to himself, or imputed to him by some other? or if peradventure we look upon the will of God revealed in his la, an everlasting rule of righteousness; for what other way hath God opened to everlasting life by that everlasting rule, Exo. 20.6. but obedience? I show mercy unto thousands (saith he) of them that love me, and keep my commandments. It was God's justice which exacted Christ his active obedience in fulfilling the la for man's redemption. Christ is the end of the law for righteousness to every one that believeth. Rom. 10.4. 2ly His mediatorship, whereby he became our surety or pledge, therefore of his own free will must he do and suffer for us men, Heb. 7.22. and for our salvation, all those things which all mankind were necessarily obliged both to do, and to suffer. For which cause it was not only necessary that he should die for all mankind, but that he should also fulfil the whole la for them: for both these things were laid as a due debt upon all the sons of Adam, Gal. 4.4, 5. namely to fulfil the law: to die because they had not fulfilled it. 3ly The salvation of all mankind, by a deliverance from death, by a donation of life; both which can not otherwise be obtained but by his active obedience. The first, by the expiation of sin; the second, Rom. 3.24, 25. by the gift of righteousness. And such was the active obedience of Christ. His passive obedience was his sacrifice or passion, whereby he suffered in his own person all those punishments and indignities, which God in his wisdom had decreed to be laid upon his person for satisfaction to divine justice. Which passive obedience was necessary upon three respects. 1. In respect of God, for his law was transgressed, and therefore his justice would not be satisfied but by punishments answerable to the same: the blood of the Redeemer therefore must be had for satisfaction to divine justice. For it is not possible that the blood of bulls, and of goats, Heb. 10.4. should take away sins. 2ly In respect of Christ, for he being our surety and pledge did suffer for us: Isa. 53.4. so that look what we should have suffered for our sins, the same according to an absolute quantity was laid upon him. Lastly, In respect of ourselves, Rom. 4.25. who by death were to be delivered from death. This was showed by all those beasts that were killed by the levitical law; and expressly affirmed by the Apostle St. Peter, 1 Pet. 1.19. that out redemption is by the precious blood of Christ. So then there is a double debt of all mankind, that they should fulfil the law every moment from their first beginning in a double purity; a purity of nature, and a purity of works: which debt was primordially imposed upon mankind in the creation, and is exacted by the law of God. The second debt is due satisfaction for the transgression of it. For this double debt Christ was the surety; and because none of the sons of Adam could pay it for themselves, Christ hath paid it for them all, and God accepteth his obedience, as a full satisfaction according to the tenor of his own law, effectual unto all those who by a true justifying and saving faith, do render him up unto the Father for their surety, having only to plead the satisfaction made by him. Upon this respect, that neither God in the first institution of it, By whom it was that Christ was probably circumcised. nor the law which afterward confirmed and required the use of it, to the end that the party circumcised might become a debtor to the whole law ordained, or said any thing concerning the minister of circumcision, by whom, and by whose hand the prepuce should be cut off: although I should think it convenient, and answerable to the dignity of that Sacrament, that such an office should be performed by the Priests or Levites, as by sacred persons: yet because I find no such thing by divine institution, or legal precept, and do find that not only Zipporah the wife of Moses did circumcise her son: Exod. 4.25. but that in all probability, those callimartyrs who were put to death for doing contrary to the Edict of Antiochus, 1 Mac. 1.6. had circumcised their children with their own hands: I shall easily be induced to assent unto those who think that office to be most probably performed by the holy hands of the most blessed virgin, but because it is no matter of faith, I shall not be positive in defining of it. I find nothing ordained, neither by divine institution, nor by legal injunction, nor yet from the example of Joshuah, who circumcised the people in Gilgal, Jos. 5. for imposing of names in circumcision. The custom no doubt was most ancient and commendable, having its original from Abraham, who had his name changed the day that he was circumcised, Gen. 17. That Christ therefore should have his name imposed in his circumcision, it did not pertain to his legal obedience properly, but because it became him to fulfil all righteousness, therefore it became him in his own person to give approbation to such an ancient, just, and laudable custom. His name was sent from heaven to the blessed Virgin his mother, to Joseph his supposed father; both of them commanded so to name him: neither of them must fear to impose that name, for in imposing of it, they did both of them do the will of God. Fear not Mary, for thou hast found favour with God. S Luc. 1.30. And behold thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus, saith the Angel to her. 31. Joseph thou son of David, fear not to take unto thee Marry thy wife: for that which is conceived in her, is of the holy Ghost. And she shall bring forth a son, S. Mat. 1.20.21. and thou shalt call his name Jesus: saith the Angel to him. It was Joseph and Mary, who according to the good pleasure of the will of God, Concerning the blessed name of Jesus. signified unto them by his Angel, imposed upon him, the blessed name of Jesus in his circumcision. A new name, and that new name foretold by the Prophet Isaiah, saying, The Gentiles shall see thy righteousness, and all kings thy glory, and thou shalt be called by a new name, which the mouth of the Lord shall name. Isai. 62.2. For although the name of Jesus be the same with Jehosuah, and signifieth a Saviour; for so the Angel himself expoundeth it: S. Mat. 1.21. Thou shalt call his name Jesus, for he shall save his people from their sins. And although it cannot be denied, but that divers persons in the old Testament had that name also imposed on them in circumcision, Hag. 2.2. or otherwise, as Joshuah, or Jesus the son of Josedec the high Priest; And Joshuah, or Jesus the son of Nun, Moses' minister and successor: yet was the name a new name: Jos. 1.1, 1. In respect of him that was so named; for never such a person was named by that name before; they were men, he was God and man, the word made flesh, novum in terris, a new ●hing in the earth, Emmanuel, God with us, by assuming the whole human nature into the unity of his own most sacred person. 2ly A new name, a name newly and most highly honoured; the name of him whom God hath highly exalted, a name above every name, That at the name of jesus every knee should bow, Phil. 2.10. of things in heaven, and things in earth, and things under the earth: thereby worshipping, and acknowledging him that was named by that name, not only to be called, but to be indeed the son of God. None of all those that were named with that name, had it in that new manner, and to that new end; not Jesus the son of Josedec, or Jesus the son of Nun, howbeit most excellent persons, and types of Christ. 3ly A new name, wherein is newly showed to the believers; that which never was showed before, even the great mystery of godliness, in him that is named with that name; God manifested in the flesh, justified by the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Tim. 3.16. And when the eight days were accomplished, for the circumcising of the child, his name was called Jesus, which was so named of the Angel, S. Luc. 1.21. before he was conceived in the womb. Our blessed Lord being named in his circumcision, and circumcised as hath been said, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the taxing description or enrolment being not then ended, was himself taxed, Christ taxed or enrolled; described or enroled; had his name recorded in the censual Tables. For although there be no mention made of it in the Evangelicall History, yet because it is sufficiently testified by the ancient Fathers, and Ecclesiastical Writers, it must not be denied. Wherein the providence of God ought highly to be admired, who by this means brought to pass, that they who little regarded the authority of the Scriptures, might receive satisfaction from the public records of the Empire, while they should find in records, safely deposited into the Capitol, that Sentius Saturninus being then Governor of Syria, ordinarily sent for the government of that Province, and for the administration of justice there: Publius Sulpitius Quirinius, called by the Evangelist Cyrenius, was extraordinarily sent, and by special commission, to describe and inrolle the same Province whereunto Judea pertained as a part or member. At that time were described at Bethlehem, Joseph the son of jacob Carpenter, and Mary his wife, the daughter of Eliachim and Hanna, of Nazareth, both of them of the house and family of David, with Jesus their son born at Bethlehem, upon the five and twentieth day of the month of December, in the two and fortieth year of the reign of the Emperor Augustus. And how apposite such a record was to stop the mouths of those impious Heretics, who denied the verity and truth of his Incarnation, Tertullian who had to do with Martion the Heretic, and the Marcionites who denied it, very well knew. lib. 4. cont. Martion: cap. 9 But when the days of her purification according to the law of Moses (who ordained, Christ presented in the Temple. that the woman who had conceived seed, and born a man child, should be unclean seven days, according to the days of the separation for her infirmity; her menstruous infirmity, Levit. 15.19. And that she should continue in the blood of her purifying three and thirty days more, during all which time she should touch no hallowed thing, nor come into the Sanctuary) were accomplished: Levit. 12.2, 4 the blessed Virgin, whom this law nothing at all concerned, as neither having conceived human seed, nor violenced her virginity by such a birth; yet to the end that all righteousness might be fulfilled, and that she might give example unto others of obedience and humility, she with Joseph her husband, brought the child Jesus to Jerusalem, to present him to the Lord, to whom the firstborn did belong by special reservation, Exod. 13.2. Levit. 12.6. & to offer that sacrifice which was appointed by the law to be offered by women after childbirth. This presentation of his in the temple did belong specially to that obedience, whereby he became obedient to the law actively, to fulfil all the righteousness of the same. At what time old Simeon, to whom it was revealed by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ, came by divine instinct into the temple, took him up in his arms, blessed God, and then desired to be dissolved, because his ●yes, according to the divine revelation which he had received of the Holy Ghost, had seen Christ the salvation of God, a light to lighten the Gentiles, and the glory of Israel his people. Finally having blessed them, if not as a priest according to the set form of the sacerdotal benediction prescribed in the law, Num. 6.24, 25, 26. (for it is not said, whether he were a priest or no, and as well they who affirm it, as they who deny it, have no ground at all either for the affirmation or negation of it) yet with a christian benediction he did pray to God to bless them, by multiplying his blessings upon them in body, in soul, in goods, and fortune, blessings temporal, eternal blessings. Prophesying of Christ, and foretelling to the Virgin herself, that which Saint Bernard calleth her martyrdom, a martyrdom by the sword, that sword which should pierce through her soul; a sword of bitter grief and anguish, when she should see him hanging upon the cross, and hear him calling unto her and saying, Woman, behold thy son, S. Joh. 19.26 Ser. de bea●a virg. Maria. At the same time also, Anna, a prophetess, a woman of great piety and devotion, who had lived a long and a virtuous life, came into the temple, into that place where it was permitted the women to be, and she also gave thanks to God, and spoke of him to all them that looked for redemption in Jerusalem. For so saith the history, observing every circumstance according to the effect and substance of that which hath been related, S Luc. 2.22. thus. And when the days of her purification, according to the law of Moses, were accomplished, they brought him to Jerusalem to present him to the Lord, (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the lord) And to offer a sacrifice, 23, according to that which is said in the law of the Lord, a pair of turtle doves, or two young pigeons. And behold there was a man in Jerusalem, 24, whose name was Simeon, and the same man was just and devout, waiting for the consolation of Israel; and the holy Ghost was upon him. 25, And it was revealed unto him by the holy Ghost, that he should not see death, before he had seen the Lord's Christ. And he came by the spirit into the temple; 26, and when the parents brought in the child Jesus, to do for him after the custom of the law, Then took he him up in his arms, 27, and blessed God, and said, Lord, now lettest thou thy servant departed in peace, 28, 29, 30, 31, 32, 33, according to thy word, For mine eyes have seen thy salvation, Which thou hast prepared before the face of all people. A light to lighten the Gentiles, and the glory of thy people Israel. And Joseph and his Mother marvelled at those things which were spoken of him. And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for ●he fall, and rising again of many in Israel: and for a sign which shall be spoken against, 34, (yea a sword shall pierce through thy own soul also) that the thoughts of many hearts may be revealed. 35, And there was one Anna, a Prophetess, the daughter of Phanuel, of the tribe of Asser, she was of a great age, and had lived with an husband seven years from her virginity. 36, 37, And she was a widow of about fourscore and four years, which departed not from the Temple, but served God with fasting and prayer night and day. And she coming in at that instant, 38. gave thanks likewise unto the Lord, and spoke of him to all that looked for redemption in Jerusalem. Such was the wonderful birth of Christ, his circumcision, and presentation in the temple; and so was the first year of his age transacted. Whether his parents returned back immediately from Jerusalem to Bethlehem, and there abode either in the Inn, History concerning the coming of the wise men. where they had lodgings, after the taxing ended, and the great concourse of those of their tribe and family, who came up to be enrolled, was dissolved: Or else in some house which they hired, or otherwise obtained, where they continued till the coming of the wise men: Or whether they did not go presently, so soon as they had performed all things according to the law of the Lord, from Jerusalem into Galilee, and to their own city Nazareth; returning from thence to Jerusalem, at the feast of the Passeover, and then went when that feast was ended, to Bethlehem again, and there abode either in the Inn, or in some other house, where they made their habitation till the wisemen came; our sacred history will not determine. Certain it is, that when they dwelled in Nazareth, they went up yearly to Jerusalem, as Saint Luke saith, at the feast of the . S. Luc. 2.41. And certain it is, that when the wise men came, they went not to Nazareth, but to Bethlehem, & came unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not into the cave where the stable and manger was, but into the house, where they saw the young child with Mary his mother, and fell down and worshipped him, S. Mat. 2.11. as Saint Matthew saith. Most likely it is, that they dwelled not in Nazareth till after their return out of Egypt; although Saint Luke (who was a gentile by birth, a proselyte of Antioch, thought himself more specially concerned, to make narration of those things which pertained to the law, and to the Jews) omitteth the story wholly of the wise men, and of his slight into Egypt, and respecting only the time that they dwelled in Nazareth, (which was after their return out of Egypt) saith, (not saying what passed in the mean time) that when they had performed all things according to the law of the Lord, S. Luc. 2.39. they returned into Galilee, to their own City Nazareth. Yet Saint Matthew, who was a Jew born, thought himself more properly engaged to narrate those things, which set forth in a more peculiar manner God's great grace and mercy to the Gentiles; and therefore declareth both the history of the wise men, and Christ his flight into Egypt. Much ado there is concerning the time of the arrival The time of their arrival. of these wise men at Bethlehem. Also concerning their persons what they were, from whence they came, how they came thither, upon whose motion, and finally as touching the star itself, what it was. It will be sufficient to our History, omitting all disputes, to set down the truth of our opinion, as plainly and briefly as we can. First therefore, we cannot assent unto those, who think the access of those wise men to be the twelfth day after the blessed nativity, within six days after the circumcision, and therefore antecedaneus to his presentation in the temple; this had been too great a festination, they had need of wings to have fled, especially if they came from the extremest parts of the East, as some have lightly believed, and fabulously reported. We cannot assent unto them, who think them to be two years a coming, and that the star appeared at the day of the nativity, which so soon as they had seen, they forthwith set forwards on their journey towards Judea, but by reason of the remoteness of the place, they traveled two whole years, having in the mean time their clothes, victuals, and shoes, miraculously kept from wearing and consuming, by God. The argument which Saint Epiphanius brings from the Scripture, to prove their coming to be at the expiration of two whole years, St Mat. 2.16, doth not necessarily conclude. What is it then that we say? We say, that all circumstances being taken into consideration, it was upon the sixth day of the month of January, upon which day the Church celebrateth the feast of the Epiphany, (but not within twelve days after the blessed nativity, but a year and twelve days after, that is to say, in the second year of his age, he being then a year and twelve days old) that these wise men came unto Bethlehem, and worshipped him there. And this doth excellently reconcile Saint Luke and Saint Matthew, the series of the story being, that Christ was born at Bethlehem, as is confessed by both, and upon the five and twentieth day of December, as the tradition of the Church is: that he was circumcised upon the eighth day, which was the first day of January, and presented in the temple upon the fortieth day, which was the second day of February next following, according to the law; which Saint Luke saith, but not Saint Matthew. That being still at Bethlehem, he was there adored by the wise men, and then fled into Egypt, as Saint Matthew saith, but not Saint Luke. That after his return thence, he was had to Nazareth by his parents, who came up yearly to Jerusalem at the , as Saint Luke saith. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered in our English translation wise men, is said Originally to be a Persic word, and is, as if you should say, What these wise men were. Saints, or holy men; indeed not the Persians only, but almost all the nations of the Gentiles, in time past had their Saints or holy men, their Philosophers, wise men, lovers of wisdom. The thing professed by them all was that which is to be understood by the name and notion of Philosophy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it flourished nationally, saith Clemens Alex. Strom. 1. In several nations they obtained several names; by the Egyptians they were called Prophets; among the Babylonians they had the name of Chaldeans; the Indians called them Gymnosophists; the Gauls or French styled them Druids; and the Persians comprehended them under the name of Magis, Magicians. These did profess to live an austere life, they were famous for their learning in their several nations, and were had in high esteem. So highly were the Egyptian Prophets accounted of, that Lycurgus of Lacedemonia, Plato of Athens, Pythagoras of Samos, Democritus of Abderita; nay almost all the Grecians that were famous for wisdom and learning, went into Egypt to hear those Prophets, and to be instructed by them. The Chaldeans or Babylonian Philosophers, are said to transcend all others, in the knowledge of the stars and celestial bodies, they were most skilful in the worship of their gods, making it their profession to teach, and speak wisdom all their life long. The Gymnosophists of the Indians were had in such admiration, that Alexander the great did both seek to them for counsel, wondered at their wisdom, and rewarded them with gifts. The Druids had that opinion for their wisdom among the Galli or French, that the determination of all controversies was to them committed; they were held able to interpret their religion, to discourse of the immortality of the soul, of the stars, and of their motions, of the world, and of the magnitude of the same; also of the power and strength of their gods: and what themselves understood, they imparted unto others. Such and so esteemed and honoured among the Persians were their Magis, to whom was committed the priesthood: they ordained sacred ceremonies, they had the care of sacred things and places, and in particular to guard and keep the Sepulchre of Cyrus, Cyprus his Sepulchre. upon which was inscrived this ensuing Epitaph, O thou man whosoever thou art, or whence soever thou comest; for I was not ignorant that thou shouldest come: I am Cyrus that founded the Persian an Empire, do not envy unto me this little earth, with which my body is covered. Strab. lib. 15. Which Sepulchre whether it were rob, either by the keepers themselves, or by others, I have not to say. Quintus Curtius telleth us, that Alexander the great, (whether upon hope of treasure supposed to have been buried with him; or else upon desire to honour his dead body with certain solemn ceremonies) caused it to be opened, and found nothing there, saving an old rotten target, two Scythian bows, and a sword. Whereupon he caused the coffin wherein his body lay, to be covered with his own garment, and a crown of gold to be set upon it. Therefore if it had been true that any gold had been laid up there, it was robbed before. These Magis were counsellors to their Princes, and had the highest honours; but withal they taught a transmigration of the soul, a plurality of gods, and other detestable things. They were most superstitiously addicted to curious arts, from whence the word magic and magician, which primarily meant no other thing but philosophy and philosopher, became to be taken in the worse sense, and to be understood of those illicite arts which the Scripture condemneth, and of those that did profess them. They did not abhor incestuous copulations, Deut. 18.10, 11, 12. no not with their own sisters and mothers. Now whether these magi were magicians in the worse sense, (as many learned men suppose, and I should think, that the worse they were, the greater glory was brought to God and to Christ his son by their conversion; It is the argument which Saint Paul useth concerning himself, Gal. 1.23, 24. They heard only, saith he, that he which persecuted us in times past, now preacheth the faith which once he destroyed. And they glorified God in me.) Or whether they were no more but Philosophers, who had the knowledge of the liberal sciences, and of the motions of the heavenly bodies, and were able to judge and discern such an unusual star, and were peradventure in expectation of such a star to be seen, when that star of Jacob should come to enlighten the whole world, either from some hint taken from Balaams' prophecy, Num. 24.17. or from some old tradition, (as some others do conjecture, for as much as it is no matter of faith, nor yet revealed in the Scriptures, it is not pertinaciously to be stood upon. Which way soever we shall take the word, the Translation is sufficiently significant, S. Mat. 2.1. There came wise men from the East to jerusalem. It may probably be true also, that they were Kings, according to the old received opinion; not kings because Magis, That probably they were Kings. although many kings especially of the Persians were Magi, Magicians, or Philosophers, by knowledge, not by profession. And once it came to pass, that Patizites and Smerdis, who were Magis by profession, had that advantage that they possessed themselves of that kingdom, and that the magi had an usurped royalty, which was overthrown by those seven great Princes, who chose among themselves Darius the son of Hystaspes, King. Nor kings of Persia magi by science; for at that time the Parthians had the Empire; the Persians had no mornarch of their own; and yet peradventure many Toparches, who because they exercised kingly power in the places which they governed, according to the oriental custom, had obtained the name of kings. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who supplied the office of kings in the places of their several governments: many such there were at that time, who had both the Sceptre and the Diadem, yet were but Toparches governors of Cities, or small countries, and were themselves subject to the supreme Monarch. Some were not subject, but hereditary, or elective governors of small jurisdictions or cities cum imperio with dominion and power of the sword. Such as were those kings conquered by joshuah in the land of Canaan, and such there are at this day in many places, free Princes or Governors, which by an orientalism may be styled Kings. Neither is it necessary, saith Genebrard, Chron. lib. 2. that these Magis should be great kings (indeed it is the judgement of many of the ancient Fathers, that they were Kings, though they do not say them to be great Kings) for as much as God doth often choose the weaker things of the world to confound the mightier; For after the manner of the East (saith he) they were all called kings, who for the setting forth of their dignity did wear the diadem, and sway the Sceptre; whether they were of themselves, or were subordinate unto others; and so were they distinguished from Dukes, as Kimhi often noteth. Lastly, this opinion seemeth to be confirmed by the Scripture, and the coming of these Kings to Christ, to be foretold by the Prophets in the old Testament. Indeed it were strange if none of all the Prophets, who prophesied so diligently concerning Christ, and concerning the calling and conversion of the Gentiles, should neither foresee, nor foretell the coming of these magi by the spirit of Prophecy, who yet were the first fruits of the Gentiles. Therefore it is said in the prophet Isaiah, Kings shall see & arise, Princes also shall worship because of the Lord. Jsa. 49.7. The Gentiles shall come to thy light, Isa. 60.3. and Kings to the brightness of thy rising. The kings of Tarshish, Psal. 72.10 and of the Isles, shall bring presents; the kings of Sheba, and Saba shall offer gifts. Now if this be not the direct meaning of the Prophets, yet for as much as it cannot be denied, but that these prophecies had respect to Christ, and were to be understood concerning him: and because these magi did come to his light, and to the brightness of his rising, and did see, and did arise, and did worship, and did bring presents, and offer gifts: (all which the Prophets did say that Kings should do) why might not the spirit of Prophecy look also upon the coming of these magi to Christ? and why might not these magi also be Kings, considering that else these things were never literally fulfilled by any other, but only by the magi in the person of Christ? These magi whether Kings or not, were oriental, for so saith the text in express terms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, From the East. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the rising, From whence it was that they cam●. and properly of the Sun, which climate is the East, therefore their coming was from the Eastern parts. We must therefore inquire from what Eastern parts, they might probably come, seeing that some places in respect of Judea, were more, some less remotely Oriental. Wherein there is a seeming difference among the learned Fathers, while that some of them do say, that these magi came out of Arabia; others that they came out of Persia, Caldea, Mesopotamia. But this difference will aptly be reconciled, if we remember that these countries in time past were deputed to Arabia, as parts or members thereof, Arabia being spoken of in the larger sense, and comprehending Syria, Assyria, Persia, Media, all the Oriental regions. Out of Arabia therefore they came as Justin Martyr, Dialog. cum Tryph. saith; and yet peradventure out of Persia, Caldea, or Mesopotamia. Whencesoever it was that they did come, I do verily think that besides their knowledge in Astrology, they had among them many Judaical traditions, concerning the Messiah, whom they looked for in the nature of a great Prince of the house of David, to be born unto them, their king, whom all nations should worship; which traditions they attained unto by commerce and conversation with the Jews brought into those countries, first by Salmaneser; afterwards by Nebuchodonozer. Neither is it unlikely, but that they had also seen and perused the writings & prophecies of Daniel, who himself was brought up in all the Arts of the Chaldeans, and was famous to posterity amongst the Babylonians, and had in honour and high esteem by the Magis themselves, for that he had revealed and interpreted Nebuchodonozers dream, and by his wisdom had delivered the Magicians, Dan. 2. Chaldeans, and Astrologers from death. Nor yet could they be ignorant of Balaams' prediction, who himself was an Oriental of Mesopotamia, famous all the East over, though he returned not again into his own country, but went and inhabited among the Midianites, Num. 31.8. amongst whom also he was slain by the Israelites, as it is to be seen in the book of Numbers. Hereupon the Star appearing unto them as they were in their own country, they concluded as touching the signification of it, They go into Judea by divine impulsion. and being stirred up by divine impulsion, three of them (for that is the ancient tradition concerning the number of those that came, and correspondeth best with the number of the shepherds, who according to the old tradition were likewise three) resolved to take the expedition upon them, and to go into Judea, to find out the king that was born, to worship him, and to honour him with gifts; the Star it should seem by what is intimated in the text (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Mat. 2.2. For we have seen his Star in the East) having not otherwise been seen of them, but only in their own country, and before they came forth: the time of the first apparition of it to them there, being in all probability the day of his blessed nativity, and not before, as some grave Authors have thought; whereby they knew that such a King was born indeed, not that he should be born. Concerning the Star itself. Which Star, if it were a star, and not rather an Angel in form of a star (for Angels are sometimes in the Scripture, meant by the name of stars, as it is in Job, when the morning stars sang together, and all the sons of God shouted for joy. Job 38.7. And in the Prophecy of Isaiah, The Devil before his fall, Isa. 14.12. obtaineth the name of Lucifer, or daystar) I say, if it were a Star, it is to be differenced from all other stars. By Creation; they were created in the beginning of the world: this was not, till the instant of time that Christ was born, By Matter; the matter of those stars, was their own proper certain celestial matter; The matter of this was aereal or Angelical. By Place; those stars have their place, and were placed in the firmament of heaven; there they shine and glister; from thence they have their influences upon sublunary bodies; this Star had no place, nor was placed in the firmament of heaven, but was nigh unto the earth, and in the lower region of the air. By Motion; the motion of those stars is circular: the motion of this star was not circular, but strait. By splendency; those stars shine and glister by night: this star had its fulgour and brightness also by day. By Duration; those stars are perpetual: this Star was temporary. By Magnitude: those stars are said to exceed the earth, and the moon in greatness; this Star was far less then either. Lastly by Office: the office of those stars is to adorn the heavens, to give light by night, to be seen of all, to distinguish the times and seasons of the year to be for direction alike to them that travel by land and by water, to have their influences severally upon sublunary things, and to incline the mind also by mediation of the sensitive appetite. The office of this star was to give them to understand, that in Judea was then risen by his birth, that star, that bright morning star, that star of Jacob, that star by whom all the stars of heaven, and every luminary, were made and created, whose glory should be known unto all Nations, whose saving light should shine all the world over. When therefore they saw the Star, and knew it by their Art to be such a star which was different from all the other stars by creation, by matter, by place, by motion, by splendency, by duration, by magnitude, and by office, they understood the meaning of it by divine revelation, and having made due preparation for their journey, they come into Judea, not to worship the stars, as many of the Gentiles did, but the Lord of the stars, then born into the world, to whom they would prostrate their bodies, S. Mat. 2.1. and present their gifts: and so it came to pass that When Jesus was born in Bethlehem of Judea, in the days of Herod the king, behold there came wise men from the East to Jerusalem, saying, where is he that is born king of the Jews? 2. for we have seen his star in the East, and are come to worship him. Jerusalem was the Metropolis of the whole Land, it was the royal seat of the King, The magi come to Jerusalem. it was the peculiar place of divine worship: there were the Scribes, there were the Priests, there were the Doctors, and interpreters of the Law, and of the Prophets: with confidence therefore might the Magis come unto Jerusalem, nothing doubting but that there they should be fully instructed in all things concerning this great King, the time, the place, the manner of his birth, his present abode, or whatsoever else curiosity or devotion should have a desire to pry into. Neither could they think but that they should find the people in great joy, and the city triumphing in such a birth. Wherefore being entered into the city, they make enquiry every where, show the causes of their coming, and relate the wonderful apparition of the star which they had seen in their own country. King's do see with many eyes, and hear with many ears; the news flies presently to the Court; and when Herod heard of it, he was troubled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vehemently troubled, terrified, and perplexed: (for such is the force and signification of the word, Herod heareth the news and is troubled. which is properly spoken of water when it is mudded and stirred) and all jerusalem with him. Perhaps also they might go unto the Court, demand him there, and even of Herod himself. Herod could not be altogether ignorant of that great expectation which the jews had of their Messiah, at that time wherein the Sceptre was departed from judah in his people, and the seventy weeks of Daniel almost expired. He knew well enough what a great Prince the jews conceited their Messiah to be, a great King who should sit for ever upon the throne of David, who should deliver them from all their enemies, destroy all their oppressors, and make them happy above all nations. He also well knew the manners of the Jews, and what they were, a rigid, obstinate, stubborn, generation of people, apt to rebel and to betake themselves to arms upon every occasion. He considered, that the kingdom descended not upon him by inheritance, but that he was set over them by the Romans, as over a conquered nation; that he had cruelly, proudly, and ambitiously governed, and that he had by his many tyrannies incurred the general hatred of all the people. He was most ambitious and jealous of his crown (as is most apparent unto them who read his life and acts, set forth at large by J●sephus) above all others: and therefore his serious cogitations were, what would become of him, and of his house. For such a king (if permitted to grow up) would undoubtedly be followed by all the people, destroy him and his whole family, and transfer the Sceptre again to the house of David. Jerusalem also not seeing what cause she had to rejoice in the birth of the Messiah, was no less troubled, what to do; whose part they should take, whether Herod's or the young King's; what would become of the city and of the temple, in so great a confusion of things, as they fancied to themselves through their own blindness, unbelief, and hardness of heart. For Herod, there was but one way (as he thought) to secure himself, and his kingdom to himself, and that was to cut off the young Plant before he was grown up, and by his death to rid himself of further fears and jealousies. Wherefore he calls to council the chief priests, who were (as hath been said before) the highest, or the chiefest of the several courses, orders, or lots, the heads of the several families, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the chief priests, four and twenty in number; and scribes of the people, whose office was to read the law unto the people, to expound the same, and to judge in controversies of religion if any should arise; these were also called Lawyers, or Doctors of law. And pretending to give satisfaction to the magi or wise men, he demanded of them where Christ must be born. For, (saith the text) When Herod the king had heard these things, he was troubled, and all Jerusalem with him. S. Mat. 2.3, And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. 4, 5, And they said unto him, In Bethlehem of Judea, for thus it is written by the prophet. And thou Bethlehem in the land of Juda, 6. art not the least among the princes of Judah. For out of thee shall come a governor, that shall rule my people Israel. But Herod called not the magi to the council; wherefore the council being dismissed, he sent for them privily, The Magis sent to Bethlehem. enquired of them diligently what time the star appeared unto them, at home in their country; told them the result of the council, who had unanimously resolved, that the king of the Jews, whose star they had seen in the East, must be born not in Jerusalem but in Bethlehem. Wherefore (said he) go ye thither first privately, imparting to none whither it is that you go, or that you go any whither to such a purpose, (for Herod knew well, that if the going of the wise men to Bethlehem should have been divulged, much people would have gone thither with them, to see the young King, to behold the adoration of the Magis, and to worship him themselves) but go forth of the city with all secrecy, directly to Bethlehem, search there diligently for the young child, and when ye have found him, adore and worship him yourselves first, and then return back hither to me, letting me to know where it is that I shall find him, and then I also will go and worship him as you have done before. The magi who suspected no evil, believed him, departed out of the city privately, without company, or any one to attend or guide them upon the way. And the Star which they had only seen in the East, was now their guide upon the way, and when it had brought them to the place, it stood over the house where the young child was. Wherefore they went on with great joy till the star stood still, and then entering the house over which the star stood, they saw the young child with Mary his mother, (Joseph it should seem being then absent) in a mean condition, at which they take no offence, being showed him by the star, and being strong in faith they fell down and worshipped him, and according to the custom of those Oriental countries, which was always to present the King with gifts, so often as they should approach his presence, they present him with their gifts, and (which was not without divine dispensation and providence) they present him with such gifts, whereby they both professed what they believed him to be, and also abundantly relieved the poverty and meanness of his present condition. By the gold which they offered, they mysteriously testify him to be that king, on whom the Gentiles should trust; by the frankincense, to be that God, to whom all people should make their prayers; by the myrrh, that it was he who should die as man, and be buried after the manner of men, for all mankind. So did he receive-in the first fruits of the Gentiles, The first fruits of the Gentiles. these magi; accepted their persons, and for their faiths-sake, the gifts also which they presented; and so was he manifested (as Saint Augustine observeth) iis qui prope sunt, & iis qui longè: to them that were nigh at hand, and to them that were afar off; to the Jews in the propinquity of the shepherds, (the first fruits of the Jews) to the Gentiles in the remoteness of these magi, (the first fruits of the Gentiles.) Which magi, how long they stayed with him after they had seen, worshipped, and offered their gifts, our sacred history cannot determine. Probable it is, for some short time, till St Mary his mother had throughly instructed them concerning the manner of his conception, and of his wonderful birth. And then, they knowing nothing of Herod's mischievous intendments, thought to return back, and to make relation of all that which they had seen and heard. But being warned of God in a dream, they let fall that resolution, and departed to their own country another way. S. Mat. 2.7 Then Herod when he had privily called the wise men, enquired of them diligently what time the star appeared. 8, And he sent them to Bethlehem, and said, Go, and search diligently for the young child, and when ye have found him, bring me word again, that I may come and worship him also. When they had heard the king, they departed, and lo, the Star which they had seen in the East, 9, went before them, till it came and stood over where the young child was. 10, 11. When they saw the star, they rejoiced with exceeding great joy. And when they were come into the house, they saw the young child with Mary his mother, and fell down and worshipped him: And when they had opened their treasures they presented unto him gifts, gold, and frankincense, and myrrh. And being warned of God in a dream, 12. that they should not return to Herod, they departed into their own country another way. The magi being departed, and as it should seem by the text, The flight of Christ into Egypt. communicating nothing with holy Joseph and Mary concerning what had passed betwixt God and them, in the dream, (which dream, whether one of them only, and not rather all of them had, it cannot be determined) God who knew Herod's heart, to the end that he might deliver his son from his intended cruelty: And that Christ by his example might teach the practice of his own doctrine, When they persecute you in this city, S. Mat. 10.23 Hos. 11.1. flee ye into another: And that the prophecy might be fulfilled, whereby it was foretold of Christ, that he should be brought down into Egypt, and be called out from thence again: sent his holy Angel to Joseph, to appear unto him in a dream, and to command him to arise, and to take the young child and his mother, and to be gone in all haste into E●ypt, and to be and remain there, till that he should bring him word to return, because that by this means God would have him to be safe out of Herod's bloody hands. God in times passed so often as he pleased, spoke unto men in dreams, advising them what they should do, and what they should not do. And such divine dreams ceased not under the second temple, and were frequent in the new testament. Joseph who was an holy man, and acquainted with divine dreams, easily discerned this dream to be from God, and therefore yielded ready obedience to that which was commanded him by the Angel. He was commanded to arise; And he arose, (peradventure immediately) and he took the young child and his mother by night, (peradventure the same night, not regarding to dispose of any thing which he had in Bethlehem, but being amply provided & enabled for such an expedition, by those rich presents which the magi had presented) he departed into Egypt. It was the same night (say some, upon what grounds I know not) that Herod caused the infants to be slain. Most likely: for it is God's time to frustrate the mischievous imaginations of tyrants and other wicked persons, when they have even almost reduced them into act, and to reach forth a saving hand unto his servants at the pits brinck. The place of his habitation and abode The place of his habitation or abode. in the land of Egypt, is said to be Hermopolis, a city of Thebais, which is a country in Egypt bounding upon Ethiopia, distant from Bethlehem about two hundred ninety and six miles. The report was, that then, when he was brought unto the gate of that city, a certain great tree called Persis which stood there, worshipped him, by bending itself to the ground, the fruits, leaves, and bark of which tree had virtue curative, if applied to the sick, Sozom. Ec. hist. lib. 5. cap. 20. His journey thither was not without great difficulty and danger, for his way was through Arabia the stony, a land for the most part barren and unfruitful, full of sands, rocks, and mountains, destitute of water in many places, frequented with thiefs and wild beasts. Such a journey must Joseph, an old man, fourscore years old, undertake in his old age, together with the blessed virgin, and the child Jesus, in the depth of winter, in danger of thiefs, subject to be smothered by the sands, over high hills, craggy rocks, and desert mountains, in peril every hour to be rend and torn in sunder by wild beasts. Thus did it stand with the meekness and clemency of Christ to give way unto Herod's cruelty, and not rather to destroy him, which was in his power to do: but by the providence of his divinity to preserve the humane nature, and that among the idolaters of Egypt, that it might afterwards be offered up upon the cross, a full, perfect, and sufficient sacrifice, oblation, S. Mat. 2.13, and satisfaction for the sins of the whole world. And (therefore) when they were departed, behold the Angel of the Lord appeared to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word; for Herod will seek the young child to destroy him. 14, When he arose, he took the young child and his mother by night, and departed into Egypt, 15. and was there until the death of Herod, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. There was no cause (as Hilarius Arelatensis hath well observed) why Herod should be jealous of his kingdom: The infants sla n by Herod. For Christ (saith he) came not to invade another man's glory, but to bestow his own freely: not to take by violence an earthly kingdom, but to confer an heavenly kingdom: he came not by strong hand to acquire dignities, but to suffer injuries: not to prepare his head to a diadem embellished with Pearls, but to a crown of thorns: not in pomp to sway the Sceptre, but in derision to be crucified upon the cross. But this was more than Herod knew: therefore when he saw that he was mocked of the wise men, he was exceeding wroth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is excandescentia, an affection as Philosophers do say, mixed and compounded of sorrow, and desire of revenge; they do say, that when a man is angry, at the first his heart doth shrink together, at the apprehension of some present evil; and labouring to beat it away, it doth dilate itself. Now this motion stirreth up heat; for the blood hath recourse from the heart, into the exterior parts, which heat being accompanied with a bilious, or choleric humour, fumeth up into the brain, whereby it comes to pass, that in their excandescencie, men have little wit, or judgement, and some are furious, and mad, beasts rather in condition than men. In which excandescency Baalam smote his Ass with a staff, Num. 22.29. and wished that he had had a sword in his hand to kill him. Xerxes threatened both Sea and Land; Ajax drew his sword to fight with a flock of sheep. And in such an excandescency, Herod sent forth and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men. For when he perceived and had certain intelligence that the magi were indeed gone, and that he was deluded by them, in that they kept not promise with him, nor returned to Jerusalem according to their words, to give him a full relation and account of what they had seen, heard, and done concerning the new born king: and because he knew not which way the magi were gone, nor had hopes to recall them: his heart shranck together at the apprehension of the present evil: he made no delay, nor stood to untie the knot, he sent forth and slew all the children that were in Bethlehem itself, and in all the Castles, Villages, and Hamlets of the circumjacent region, from two years old and under, according to the time which he had diligently enquired of the wise men. Concerning the number of the children slain, and how they slew them there is no mention made by the Evangelist, some say fourteen thousand; Liturg. Aethiop. & Calend. Graecor. But how many soever, it is most likely that under some specious pretence or other, to prevent the diligence of the mothers in hiding them, they first gathered them altogether, and then slew them at once. Which horrid and most cruel murder being related with detestation in all places, was in the end known at Rome, and reported to the Emperor Augustus himself, who hearing thereof, and that among those children Herod's own son (a little child under the age of two years nursed it should seem, in or nigh to Bethlehem) was one of them that were killed; he replied, saying, It is better to be Herod's hog than his son. Macrobius, lib. Saturnal. 2. Cap. 4. reporteth the story, which because he had it not from the Scripture, and was himself an heathen, it may easily be granted, that either it came to his ear by tradition, or else that he took it upon the authority of some Roman Author whose works are long since lost. There be three sorts of Martyrs in the Church: Three sorts of Martyrs in the Church Some are Martyrs both in Will, and Act: so was the blessed martyr St. Stephen, a martyr in Will, for he was willing to lay down his life, and a martyr in Act, for he was stoned. Some are Martyrs in Will, but not in Act: so was the blessed Apostle and Evangelist St. John, a Martyr in Will, for being eighty and six years old, he was cast into a vessel of boiling oil, and was willing to have laid down his life, Deu. 3.27. but by the providence of God was preserved, as the three children in the midst of the fiery furnace, and came forth without hurt. Some are Martyrs in Act, but not in Will: and such were these Innocents', who died for Christ and his cause, though they had not the will to do it; because by reason of their tender age they knew not what they did. jesus Christ was the great Marty●, 1 Tim. 6.13 the Lord and Prince of the Martyrs, who before Pontius Pilate witnessed a good confession. The martyr St. Stephen was the first Martyr of the new Testament, who after Christ was a Martyr both in Will and Act. St. john the first Martyr likewise of the new Testament, who was a martyr in Will but not in Act. These Innocents', the first Martyrs of the new Testament, who were Martyrs in act but not in will. Upon which considerations it is probable that the Church, thereby approving this distinction, would that the festival days for the commemoration of their several martyrdoms, should in order next follow the blessed day of Christ's nativity, for whom they were martyred. So by the death and martyrdom of these Innocents', was fulfilled the prophecy of jeremiah. Jer. 31.15. Then Herod when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old, and under, according to the time which he had diligently enquired of the wise men. S. Mat. 2.16 Then was fulfilled that which was spoken by jeremy the Prophet, saying, In Rama was there a voice heard, lamentation, 17, and weeping, and great mourning, Rachel weeping for her children, 18. and would not be comforted, because they are not. Thus was the Covenant administered by him in the two first years of his age, The Recapitulation. for the abolishing of the old Testament; By being born of a pure Virgin, by being born at Bethlehem Ephrata. By taking in the first fruits of the jews, the shepherds, the same day. By being circumcised upon the eighth day. By being presented in the temple upon the fortieth day. By receiving in the first fruits of the Gentiles, the magi, upon the twelfth day of the second year of his age. By his flight into Egypt for the preservation of the humane nature, and to fulfil the scriptures. By taking in the first fruits of his martyrs in the persons of the Innocents'. It became him in his infancy, not to abhor the virgin's womb, to accept the manger, the doxology of Angels, the visitation of the shepherds, the seal of the Covenant, the presentation of the law, the testimony of Simeon, the gratulation of Anna, the presents of the Magis, the providence of his Father, the premonition of his Angel, the security of his flight, and the blood of his Martyrs. And thus our sacred History doth put an end to the second year of his age. How long it was that Herod lived, after that Christ was gone into Egypt, Christ his return out of Egypt. and the young children most inhumanely slaughtered: forasmuch as there is nothing noted in the Scripture by the Evangelist; and other Authors (whereof some will have it to be four years, some two years, some but three months, some less) cannot be accorded, it is hard to determine. Venerable Bede, with others, who ●t i● likely either follow therein the old tradition of the Church, or perchance had read it in some of the writings of the ancient Fathers now lost, refer his return out of Egypt, to the seventh day of the month of January, which is also generally assented to; w●●ch general opinion, seeing it ought not to be denied, unless any one were able to bring good reason or authority to the contrary, makes me to think that our blessed Lord made his abode in Egypt, by the space of two whole years, till he was fully four years old, and made his return from thence, in the beginning of the fifth year of his age. And this I think to be most consentaneous to truth. For Herod died somewhat before Easter; but the slaughter of the Infants was divulged far and near, and was come to Rome, and to the ears of Augustus as was said before; therefore not before Easter next and immediately following. Probably before the second Easter, when his funerals being first most sumptuously solemnised, Archelaus went to Rome for confirmation of his Kingdom, (as is observed by Josephus) was there at the feast of Pentecost, and was not suddenly dispatched, for there he found his brother Antipas a competitor for the Kingdom, and had there also to answer to the accusation of Antipater the son of Salome, who was Herod's sister. Which when he had cleared before the council, yet Caesar himself took time to deliberate as touching the affairs, and how to settle Herod's kingdom. Mean while came fifty ambassadors out of Judea, sent by the jews, to make complaint unto Caesar against Archelaus and his brother, and humbly to petition that they might no more be governed by Kings, but by his Precedents in Syria. To which Ambassadors coming from the whole nation, adjoined themselves eight thousand jews which dwelled at Rome, and these obtained audience of Caesar in the Temple of Apollo, who that day determined nothing. Not long after he made Archelaus, Archelaus made king or Ethnarch of Judea and Samaria. not King of his Father's whole kingdom, but Ethnarch or king of Judea, and Samaria; and Herod Antipas he made Tetrarch of Galilee, and his brother Philip Tetrarch of Iturea, and of the region of Trachonitis: so dividing Herod's Kingdom into four parts, for a tetrarchy is the fourth part of a Kingdom, and he that obtaineth the fourth part of a Kingdom is called a Tetrarch. The fourth tetrarchy was that of Abilene, whereof Lysanias another brother (as some say, but not truly) the son of Herod; others (but with as little truth) his nephew, the son of Ptolomaeus and Alexandra the said Herod's sister, was, we know not whether by Augustus or Tiberius, made Tetrarch, neither have we to say whose son he was. These things being thus ordered at Rome, Archelaus betaketh himself to his journey towards the beginning of winter, and arriveth in judea. Now after that Herod was dead, and before that joseph had otherwise heard of it; the Angel of the Lord appeared unto him in a dream, told him of the death of Herod, commanded him to return into his country, which Joseph readily performed; and upon the seventh day of january returned. But when he heard what was done at Rome, and that Archelaus had obtained the Ethnarchie of judea, he went not to Bethlehem, for fear lest his return being known, the life of the young child might be sought for; but by divine admonition turned aside into the parts of Galilee, and dwelled in Nazareth, and so was fulfilled the prediction of the Prophets, (but what Prophets we have not to say, Isa. 11.1. & 60, 21. Zech. 3.8. & 6.12. for though both the Prophets Isaiah, and Zechariah, do style him Netzer, a branch, yet none of all the Prophets which we now have, do style him a Nazarene) doubtless some of those Prophets whose prophecies are not come to our hands, who had said that he should be called a Nazarene. But when Herod was dead, behold an Angel of the Lord appeared in a dream to joseph in Egypt, S. Mat. 2.19 saying; Arise, and take the young child, and his mother, and go into the land of Israel: for they are dead which sought the young child's life. 20, And he arose, and took the young child and his mother, and came into the land of Israel. But when he heard that Archelaus did reign in judea, 21, in the room of his father Herod, he was afraid to go thither: Notwithstanding being warned of God in a dream, he turned aside into the parts of Galilee: And he came and dwelled in a city called Nazareth, 22, that it might be fulfilled which was spoken by the Prophets, 23. He shall be called a Nazarene. Being returned out of Egypt, and brought to Nazareth there to inhabit with his parents, Christ grew. the child Jesus grew, having been nourished it seems before by his mother's milk, as other children in their infancy; S. Luc. 11 27 and more especially as Isaac was, who was a type of Christ: Gen. 21.7. he was in time convenient taken from his mother's breasts, and accustomed to stronger meats, as the prophet Isaias before had prophesied, Butter and honey shall he eat. Isa 7.15. As if he should say, The ordinary food of the land; for the land Canaan was a land flowing with milk and honey. Exod. 3.8. Being so fed and nourished in his infancy, and in his childhood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he grew aetate, & corporis quantitate, saith Stella, in age, and in quantity of body, quatenus homo, as being man; the solid parts of his body as he grew in age were ampliated in longitude, latitude, and profundity. This will prove the verity of his body, therefore his flesh was not fantastical, nor made of the stars and celestial bodies, it was humane flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He waxed strong in spirit, his soul as he grew in body, did more and more exert and manifest the powers and faculties of the same; therefore he had a soul, not the divinity in stead of a soul, nor a soul converted into flesh, nor yet mixed and mingled with his divinity, but a distinct soul, a reasonable soul. He was true man consisting of body and soul, for he was filled with all wisdom, therefore with acquisite or experimental wisdom, whereby nothing was wanting to him, which might conduce to the perfection of the humane nature. And the grace of God was upon him, for all his words and actions were gracious, no inordinate childish mirth, or foolish pastimes were seen in him; by all that he said, by all that he did, every man had to observe the grace of God. If he had no liberal education and at the schools, S. Joh. 7.15, (for he needed not to be taught by man) according to that which is objected, St Joh. 7.15. How knoweth this man letters, having never learned? Yet no question but he had religious education by his parents, (which he accepted by divine dispensation) who instructed him privately and at home in the mysteries of religion, Christ brought up to Jerusalem when he was twelve years old. brought him unto the Synagogues upon the Sabbath-days; and when he was twelve years old, they brought him up to Jerusalem to the temple, to the end that he might behold the worship of God in his Sanctuary; that he might worship in that place which God had chosen to put his name there; that he might hear the learned doctrines and expositions of the Scribes, who taught and expounded the law; that he might bring his gift unto God, according as it was required by the law; and finally that he might manifest his obedience to the law, which required, that all the males should appear before the Lord, ter in anno, thrice every year. According to which law (Three times in the year all thy males shall appear before the Lord God) Joseph peradventure, Exod. 23.17. S. Mat. 1.19. Phil. 3.6. who was a just man, and, as Saint Paul saith of himself, touching the righteousness which is in the law, blameless: after his return out of Egypt, and when he dwelled in Nazareth, went up to Jerusalem three times a year. Although they say, that there was an indulgence granted to them that dwelled more remotely, and that it was sufficient for them if they went up once a year, at the feast of the Passeover, from which none might be excused, but only by invalidity of body. The law concerned Joseph, not the blessed virgin Saint Mary, Omne masculinum tuum, all thy males. The Evangelist therefore doth commend the piety and fervent zeal of the blessed virgin, in that she also took the pains to go up to Jerusalem with Joseph her husband at the feast of the sixty four miles, whereas by the law she might have stayed at home. Christ being twelve years old, went up with his parents for the causes before expressed. Why Christ went up to Jerusalem being twelve years old. Whether he had been there before or not, the Evangelist doth not determine. I do rather think that he had not been brought up before, for fear of Archelaus, and that this was the first time that he came up from Nazareth to Jerusalem; his parents who before were afraid to return with him to Bethlehem, because they heard that Archelaus did reign in Judea, being then confident to bring him up thither, because they heard, that Archelaus had now lost his Ethnarchie, being also exiled to Vienna in France. When the solemnity of the feast was ended, his parents departed, but Jesus himself tarried behind in Jerusalem. He tarried behind that he might be about the business of his heavenly Father, in yielding obedience to his divine will, and that by hearing of the Doctors, and ask them questions, he might manifest his divine wisdom for the honour of God, show the zeal of God's glory, which he had even in his childhood, and give example unto others. And it was not without mystery, that he would be pleased so to do, being twelve years old; for it was he that would send forth his twelve Apostles to preach his Gospel all the world over. Again, the age of twelve years, saith Stella, is intelligendi & percipiendi aetas, the age or time wherein children come to a ripe understanding or perception: therefore not before, because he would do nothing in his childhood which should be accounted a miracle; and yet then (because he would lose no time to do the business of his Father) would he begin to evidence his divine wisdom. It was to avoid the importunity of his parents, who in all likelihood would have urged or commanded his departure, at leastwise have dissuaded him from disputing with the Doctors, as one that was but a child in years, nor had ever frequented the Schools; and withal to give them to understand, that he had another Father, whose will he ought to prefer; which prevailed with him not to acquaint them with his stay, and to conceal his resolution. The Galileans returning by companies, his parents who knew nothing of his subduction and abobe in Jerusalem, went on their journey the first day, together with their neighbours, friends, and kindred; but missing him at night, they carefully enquired after him, and when they could not find him, and saw that he was not in the company that came forth together with them, they returned to Jerusalem, and with heavy hearts, as fearing what had befallen him, sought him three days together, going and enquiring from place to place, in all places where they thought probably that he might be. What he did during those three days of his absence from his parents, where he was, in what place, and with whom he abode, how and by what means he got food to sustain himself, it is curious to inquire, and rash to define. After three days, which may also be understood upon the third day, Mat. 27.63. Mar. 8.31. they found him in the Temple, in that place of the temple where the Scribes and Doctors of the law did teach and expound the law and the prophets. Sitting in the midst of the Doctors, not in the Doctors high seats I suppose, but in place convenient, and appointed for the younger sort to sit, both to hear the Doctors, and to ask them questions, there was he together with others of the younger sort, both hearing them, and ask them questions. What he heard from them, we cannot say; doubtless the questions which he asked of them were touching the Messiah who was expected, Of what tribe he should come; Whose son he should be; what redemption he should procure to Israel; by what means, and such like. That so he might in some sort manifest himself to be that Messiah, of whom Moses in the law, and the prophets did write; which properly was the business of his Father. Whereupon as well his parents, as also all others that heard him, even the Doctors themselves, were astonished, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they admired above measure, and were ravished in mind, as men besides themselves. Never heard they such acute questions, never such exact answers. The disputation being ended first, (as is piously to be supposed, for it is altogether unlikely that she would by any importune or unseasonable question interrupt him, while he was ask and answering the Doctors) his mother desirous to know upon what motives he had so absented himself, demanded of him privately why he had dealt so with them, admonishing him of the care and sorrow which they had by reason of his absence. They were both of them careful to find him, and did both of them sorrow for the present loss of him, but more especially the blessed virgin, whom it more nearly touched, whose motherly love and affection was more tender and compassionate. The answer which he makes is no reprehension, but a divine instruction. As if he should have said, I acknowledge you my mother according to my humanity, of you it was that I took flesh, in your womb was I conceived by the holy Ghost. I do likewise acknowledge you to be my reputed father, a father according to the law: and that upon both respects, as man I own unto you both honour and obedience. But as it is true, that, as made of the substance of you my dear mother, I am the natural and consubstantial son of man. Even so, being begotten of God and of his substance, I am the natural and consubstantial son of God. By him am I sent to do his will, this temple is his house. How then is it that ye sought me? did you not persuade yourselves that I would not otherwise absent myself from you, but to be about the business of my holy and heavenly Father? This was the meaning of his answer, which at that time they understood not. Thus they departed out of the temple, and from Jerusalem, and went down to Nazareth, Christ, sbuject to his parents, and how, where he dwelled with them, and was subject to them, working without doubt at his father's trade, partly to avoid idleness in himself, and to condemn it in others, as the mother of all mischief; for, nihil agendo homines male agere discunt, in doing nothing men learn to do ill: partly to get his own living with the labour of his hands, and to relieve his parents in their mean condition. It was that which his country men had observed, and at which they stumbled, Is not this the carpenter (say they), S. Mar. 6.3. the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him. That he disposed himself to prayers, fastings, and divine meditations, that must not be denied, yet that he wrought carpenters work, and made ploughs and yokes for oxen, seeing that Justine Martyr saith it more than once, (Dialog. cum Tryph. Jud.) who no doubt had it from good hands, and that such a condition might well stand with divine dispensation, and with the form of a servant, it may easily be granted. All these words which she had heard in the temple, and which elsewhere were spoken of him, and by him, the blessed virgin his mother, kept in her heart as the richest and greatest treasure. And Jesus himself, who is the fountain of all wisdom, S. Joh. 1.16. and of all grace, of whose fullness have all we received, and grace for grace, as Saint John saith. Who had not his wisdom by measure or degrees, but above measure altogether, and from the very moment of his conception, who was the wisdom of the Father, and to whom no wisdom could be added by increase of age or stature; yet as he increased in age, and grew up to the full stature and proportion of a man, so did he more and more dispense his wisdom, whereby he was well known and observed to be in favour with God, and was highly esteemed of men. Being in the full perfection of the human nature, in whose body there was no spot or blemish, Psal. 45.3. fairer than the children of men, whose lips were full of grace, because that God by the hypostatical union, had beyond all the sons of Adam, blessed him for ever. Concerning whose stature, feature, and proportion, let the Reader if he please, see Niceph. Callist. Ec. Hist. lib. 1. cap. 40. And the child grew, and waxed strong in spirit, filled with wisdom, and the grace of God was upon him. S. Luc. 2.40 41. Now his parents went to Jerusalem every year at the feast of the Passeover. And when he was twelve years old, they went up to Jerusalem after the custom of the feast. And when they had fulfilled the days, 42, as they returned, the child Jesus tarried behind in Jerusalem, and Joseph and his mother knew not of it. 43, But they supposing him to have been in the company, went a day's journey, and they sought him among their kinsfolk and acquaintance. And when they found him not, 44, they turned back again to Jerusalem seeking him. And it came to pass that after three days, they found him in the Temple, 45, sitting in the midst of the Doctors both hearing them, and ask them questions. And all that heard him, were astonished at his understanding and answers. 46, 47, And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? Behold, thy Father and I, 48, have sought thee sorrowing. And he said unto them, How is it that ye sought me? witted ye not that I must be about my Father's business? And they understood not the saying which he spoke unto them. And he went down with them, 49, 50 51, 52, and came to Nazareth, and was subject unto them; But his mother kept all these say in her heart. And Jesus increased in wisdom, and stature, and in favour with God and man. Thus abode he at Nazareth with his parents for the space of eighteen years almost, which was from the time of their return from Jerusalem, after that he had disputed with the Doctors, (he being then completely twelve years old, and going on in the thirteenth year) to the thirtieth year of his age current. For during all that time, no further mention is made of him then hath been made before. Then began that acceptable year of the Lord, The acceptable year of the Lord begun. prophesied by the Prophet Isaiah, to be proclaimed and preached unto all the world, by Christ the Father's eternal word. The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek, Isa. 61.1, 2. he hath sent me to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound: To proclaim the acceptable year of the Lord. Which prophecy is repeated by the Evangelist in these words. The spirit of the Lord is upon me, S. Luc. 4.18, 19 because he hath anointed me to preach the Gospel to the poor, he hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised. To preach the acceptable year of the Lord. This year was annus placabilis Domino, a year placable to the Lord; a year in which the Lord was easily pleased with all those things which were performed by Christ, for the redemption of all mankind. This year was Annus Domini acceptus, the accepted year of the Lord; a year in which the Lord was pleased to accept the merits of his son, a full and sufficient price, satisfaction, and redemption for the sins of the whole world. There were other types of this year which the law had; but this year was specially figured by the great Jubilee of the fiftieth year. That year was proclaimed by blowing up of trumpets of rams horns: this year was proclaimed by the Ram himself, figured by that Ram which Abraham offered up in stead of Isaac his son, and by all those Rams which were offered up in sacrifices according to the Law. That year brought with it a temporal rest unto the land of Canaan. This year brought with it a spiritual rest unto the whole world. That year proclaimed liberty, and in that year all servants went forth perpetually free from corporal bondage, and every one that had sold his possession, did in that year return unto it again, Levit. 25. This year proclaimed liberty, and in this year all that were servants to sin and Satan, had a perpetual liberty obtained, and an eternal redemption, so that now there is no let, but that all the sons of Adam who shall by a lively faith and true repentance accept the liberty of this year, may return again to that holy, and heavenly inheritance which Adam lost by reason of sin. That year took away the distinction of master and servant: This year took away all distinctions, not in respect of that relation which is between man and man in the world; but in respect of that relation which is betwixt Christ and his Church. For like as the Redeemer would buy them all with the same price, and would shed no more, nor no other blood for the Jew then for the Gentile; for the bond then for the free; for the male, then for the female; Even so the freedom of this year, brought to pass that they should be all saved by the same grace, justified by the same faith, have the same word, the same sacraments, the same worship, an equal interest in Christ; according to that of St. Paul. Gal. 3.28. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And in another place, Col. 3.11. There is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all. Weeks in the scriptures are not always weeks of days, nor years are not always years of months: Though that acceptable year is properly said to begin then, yet must we not think to terminate it in twelve months. It is (saith that ancient Father Irenaeus) the time, in which they are called of him, that do believe in him, that is, all the time from his coming, to the consummation, in which he doth acquire as fruits, those that are saved, lib. 2. cap. 38. It is indeed, and according to St. Paul, the whole time of Grace (Behold now is the accepted time, 2 Cor. 6.2. behold now is the day of salvation) in the largest sense. But strictly and properly to his Ascension into heaven: in which year he completed all those things which God accepted at his hands to be done for the redemption of mankind, by his Baptism, by his preaching, by his miracles, by his passion, death, burial, descent into hell; as also by his resurrection, and ascension. We have therefore now to see how he did administer the covenant during that year. It was the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being then governor of Judea, and Herod being Tetrarch of Galilee etc. as is noted by the Evangelist, S. Luc. 3.1. which was the thir●ieth year of his age current. Then began the Gospel of Christ to be published, for then John the son of Zacharias and Elizabeth, S. Mar. 1.1. who had made his abode 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the deserts, or desert places; [places of his own selection and choosing, S. John the Baptist. for a solitary and contemplative life]; being immediately thereunto called by God, actually, and externally, (for without an actual external mission, no man must presume to preach, Rom. 10.15. or take upon him to administer divine things) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the wilderness, began that his ministry, unto which he was before appointed of God, foretold by the Prophets, and at his circumcision designed by his father: which was that he should be that Prophet, which should go before the face of the Lord to prepare his ways. Isa. 40.3. Mal. 3.1. He therefore began first to preach, and to baptise in the wilderness, or hill country of Judea, where he had a great confluence of people from Jerusalem and Judea; and from those hill countries or desert and less frequented places, he went forth and came into the plain or champain, countries more peopled and inhabited nigh unto Jordan, and there he preached and baptised. His habit and food were answerable to his austere life, His habit and food. and penitential Doctrine; for he had his raiment of Camels hair, and a leathern girdle about his loins, and his meat was locusts, and wild honey. He was of noble descent, for as Josephus saith, S. Mat. 3.3. The mark of true Nobility was, if a man could derive his pedigree from the priesthood. He was born to the priesthood; but being immediately called by God to go before the face of Christ, and to prepare his ways by preaching repentance unto the people, and by baptising of them; he assumes an habit answerable to the work that he went about, and yet not without example of the former Prophets, a rough hairy garment: and food or diet answerable to them both; for his meat was locusts and wild honey. 1 Sam. 28.24 2 King. 1 8. 2 Kin. 2.13, 14. Zech. 13.4. His immediate calling was a dispensation for his attendance upon the Temple in his course or lot, from the priestly vests, and food indulged by the law. His doctrine, habit, and food were penitential, and by his habit and food, he commended unto the people the doctrine which he preached; as if he should say with Demosthenes' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Epist. Look unto what things I exhort others, it is fitting that I should first do them myself. His raiment, whatsoever he beware as raiment, was of Camel's hair; Raiment of Camel's hair. hirsute, rigid, sharp, pungent upon his bare soft and tender skin, not hanging down lose, but bound close to his body with a leathern girdle. S. Mat. 11.9 A girdle of leather. He was a Prophet, and more than a Prophet; therefore his habit was prophetical, and more than prophetical. We find the Prophets in rough garments, and in sackcloth often; but, in a garment of Camel's hair, the rough, hard, pungent bristles of the Camel, we find none but S. John the Baptist only. S. Luc. 1.17. S. Mat. 11.14 He came in the spirit and power of Elias; nay himself was Elias, that Elias which was for to come; therefore he assumed the habit of Elias, and was girt about his loins with a leathern girdle (a badge of mortality, fit for him to wear that would preach the doctrine of Penance, fit for them to behold who would receive and embrace his penitential doctrine and baptism) as Elias was. 2 King. 1.8. S. Mat. 11.18 He came neither eating nor drinking, but was most abstemious in his diet; he did not eat and drink as other men did, and in company, but more sparingly, to a less quantity, not so frequently, and alone: and is therefore said (not absolutely, but upon these respects) not to eat and drink. Besides he came not eating and drinking the common food and drink of the people of the Land, for he drank neither wine nor strong drink; and his meat was locusts, S. Luc. 1.15. and wild honey. Such food as the wilderness did plentifully afford, S. Mat. 3.4 What the locusts were. and easily supply. And because the Evangelist saith expressly, that his food was locusts and wild honey, neither were locusts forbidden to the people of Israel, but permitted to be eaten by the Levitical law; The locust after his kind, and the bald locust after his kind, Levit. 11.21, and the beetle after his kind, and the Grasshopper after his kind, as having legs above their feet, to leap withal upon the earth. And because the land of Canaan abounded with honey, every where to be found in the deserts, in and upon the trees, and in the holes of the rocks; the honey dropped in the woods: as we read in the story of Saul, 1 Sam. 14.26 and Jonathan. And the Psalmist beareth witness to the honey in the Rock; Therefore I affirm his meat to be such locusts permitted by the law to be eaten, Psal. 81.16 and eaten also in other nations. Nor shall I think those locusts to have been the wild apples of the desert, nor the tender tops of herbs, or shrubs, nor any herbs so called, but locusts indeed. The wild honey was honey of unhived Bees, What the wild honey was. which bred and swarmed in the wilderness, and in other places, making their honey and honey combs, and disposing them in the trees, rocks, and in holes of the ground: not the sweet leaves of any trees, or honey found in Canes, much less that manna wherewith God fed the people of Israel in the wilderness, by the space of forty years. So, in those days, namely in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of judea, and Herod being Tetrarch of Galilee, and his brother Philip Tetrarch of Iturea, and of the region of Trachonitis, and Lysanias the Tetrarch of Abilene, Annas and Caiphas being the high priests, [viz. Annas who had been high priest, obtained still to be so called, and Caiphas, as being the present high priest] the word of God came unto john the son of Zacharias in the wilderness. In the wilderness of judea, And saying, Repent ye, for the kingdom of heaven is at hand. This was according to the prediction of the prophets, Isaiah and Malachi, Isai. 40.3. Mal. 3.1. And he did baptise in the wilderness, and preached the baptism of repentance for the remission of sins. And he came into all the country about jordan, preaching the baptism of repentance for the remission of sins, S. Mat. 3.1, 2, 3, 4. S. Mar. 1.1, 2, 3, 4. S. Luc. 3.1, 2, 3, 4. and did baptise there also. And the same john had his raiment of camels hair, and a leathern girdle about his loins, and his meat was locusts and wild honey, as is to be found by Saint Matthew, Saint Mark, and Saint Luke, compared together. And this was the beginning of the Gospel of jesus Christ, which began so to be published. Thus came he by divine mission, that according to the prophecies of Isaias and Malachias, by the preaching of repentance, Concerning Saint John's Preaching and Baptism. and by the baptism of water, he might prepare the ways of the Lord, by disposing the hearts of men to receive Christ, who was presently to be manifested to the world. Such a preparation was to be made two manner of ways, by preaching repentance for the remission of sins; and by baptising with water, for the seal and confirmation of his doctrine. Such as his preaching was, such was his baptism; but his preaching was but a preparation to receive and entertain Christ, therefore his baptism was no other. It was not a seal of the covenant, therefore it was not a sacrament properly; and for that cause it could not confer the grace of regeneration. Yet was it preached for the remission of sins, and was the Baptism of repentance, because whom he baptised, he taught to repent, disposed and prepared them to receive Christ and his baptism, that so their sins might be remitted. Saint John's baptism was from heaven, and therefore had its perfection, for Saint John came not of himself, but was sent of God to baptise: S. Joh. 1.33. But Saint John was the institutor of his own Baptism, therefore his Baptism was no Sacrament properly, neither was grace conferred thereby: for sacraments were not instituted by servants, but by the Lord himself; to him that made the world, to him it belongeth to make the sacraments. Saint John's Baptism did not oblige to the participation, but only from contempt: all men were not necessarily to receive it, though no man might contemn it, quia contemnens consilium, contemnit consiliantem; he that contemneth the counsel, contemneth him that giveth it; therefore it was not a sacrament with promise of grace, for such sacraments are generally necessary to salvation. Finally, it had not the form of words, for Saint John did not baptise those whom he baptised, in the name of the Father, and of the Son, and of the holy Ghost, forasmuch as some of them who were baptised by him, had not so much as heard whether there be any holy Ghost; It was personal to Saint John only while he lived, neither had he any successor to baptise in that manner after he was dead. Therefore it was not the Baptism of Christ begun in his person, howsoever necessary for the present time, and that the ways of the Lord might be prepared by him. And this which hath been laid down thus plainly and briefly concerning the Baptism of Saint John, Act. 19.2. is consonant to the doctrine of the learned fathers, and school Divines. S. Luc. 3.4, 5, As Saint John was seriously employed crying out unto the people, and saying in his doctrine, Prepare the way of the Lord, make his paths strait. Every valley shall be filled, and every mountain and hill shall be brought low, and the crooked shall be made strait, 6. and the rough ways shall be made smooth. And all flesh shall see the salvation of God. And therefore exhorting and persuading them to fill up the low valleys and concavities of their hearts, with all virtues; to pull down the high mountains and hills of pride, by humility; to make strait the crooked ways of injustice, by righteousness; and to make smooth the rough ways of unjust and immoderate anger, by meekness: For that now (said he) Christ who is the salvation of God, and bringeth salvation unto all the world, is presently to show himself: that therefore they would hearken unto his doctrine, and come unto his Baptism, that so they might be worthy to receive and entertain him. I say, as Saint john was thus busied, Saint John seethe the Pharisees and Sadduces at his baptism. and preaching and baptising, he espied among the promiscuous multitude certain Sectaries, called Pharisees and Sadduces; the reader peradventure would know what they were. The Pharisees professed themselves to be very skilful of the law, whereof they were great professors; they had their name from the word Phares, which signifieth Division, for they had separated themselves from others, The Pharisees. for certain voluntary superfluities in religion, which they had undertaken to hold. The master of that sect is said to be one Aciba, or Bar-Aciba. They did not believe a Trinity of persons in the Unity of one Godhead. They acknowledged but one nature in the person of the Messiah. They supposed the kingdom of the Messiah to be an earthly or worldly kingdom, and of this world. They knew nothing of internal obedience. They held justification by legal works only. And besides the written la, they had many unwritten traditions of their own, which they obtruded to the people for true godliness. The Sadduces, The Sadduces named themselves Sadduces, à justitia, from their justice, for Sadoc signifieth a just man. They held the same opinion with the Samaritans touching the resurrection, and denied it. They did not believe that there be any Angels or Spirits. They known nothing of the holy Ghost; and being jews, they complied with the Samaritans. When therefore he see these, and known them to be such (proud fastuous hypocrites, who came thither out of pride and curiosity, to deride his doctrine, to despise his ministry, and to question his authority, S. Luc. 7.30. having no intention to be baptised by him, as indeed they were not baptised) he breaks out into this bitter commination, S. Mat. 3.7, 8, 9, O generation of vipers, who hath warned you to flee from the wrath to come. Bring forth therefore fruits meet for repentance. And think not to say within yourselves, we have Abraham to our father, for I say unto you, that God is able of these stones to raise up children unto Abraham. 10, And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit, is hewn down and cast into the fire. 11, I indeed baptise you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear, he shall baptise you with the holy Ghost and with fire. Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but will burn up the chaff with unquenchable fire. Which commination taking a deep impression in the hearts of the people, (but not of the Pharisees and Sadduces) they, that is to say, all the people, crying out with one voice, ask him, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What shall we do then? He answereth, S. Luc. 3.10, and saith unto them, He that hath two coats, let him impart to him that hath none, and he that hath meat, let him do likewise. 11, The Publicans The Publicans. or customers, who farmed and exacted the Roman imposts or customs, who came not subtly and in hypocrisy, as the Pharisees and Sadduces did, but to be baptised indeed, thought themselves more particularly concerned, and therefore demanded for themselves and for those of their own profession, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Master, what shall we do? And he said unto them, Exact no more than that which is appointed you. 13, The soldiers also hearing his answer to the publicans, desired the like particular instruction for themselves, and for their commilitants, and therefore demanded, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely, and be content with your wages. 14, His preaching and baptism were had in great admiration by all the people, and much talk went concerning him, they mused in their hearts, and reasoned and disputed one with another concerning him, whether he were the Christ or not, whom all men then expected. This gave him occasion to put them out of doubt concerning both his person and Baptism, and to inculcate that which he had said before to the Pharisees and Sadduces in his commination, observed by Saint Matthew. 15, For saith the text, The people were in expectation, and all men mused in their hearts of John, whether he were the Christ or not. 16, John answered saying unto them all, I indeed baptise you with water, but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose, he shall baptise you with the holy Ghost and with fire. 17, Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner, but the chaff he will burn with fire unquenchable. 18, And many other things in his exhortation preached he unto the people, passed over by the Evangelists for that brevity's sake, which the Scripture every where affecteth. Christ baptised by St. John the Baptist Bethabara. While these things were thus transacted by Saint John at Jordan, (a fair river in Judea, which divideth Galilee from the residue of Judea, & falleth into the dead Sea) Jesus himself upon the sixth day of the month of January, in the beginning of the thirtieth year of his age, came from Nazareth the place of his education and abode with his parents, unto Bethabara where Saint John baptised. It was a town situated upon the east-side of the river jordan, sixteen miles from jerusalem, and as they say, fifty and two miles from Nazareth, where it seems was some bridge or ferry to pass over the river, from whence the place had its name Bethabara; for Beth signifieth an house, and Abbara is transitus a passage; as if you should say, the house of the passage. Thither came he who had no need of Baptism, to be baptised of his servant. It was, because it became him to fulfil all righteousness. How? in fulfilling the types: for the Ark which was a type of Christ passed through jordan, and Elijah and Elisha, who were typical persons and types of Christ, passed through jordan, prefiguring his Baptism. And not only to fulfil the types, but to sanctify jordan itself, and all other waters (in a lawful sacramental use) to the mystical washing away of sin, (for so the Church of England, with consent of the primitive Church believeth and confesseth) as Saint Ambrose saith, Cum salvator abluitur, jam tum in nostrum baptismum tota aqua mundatur. Serm. 18. in Epiphan. When the Saviour is baptised, then is all the water made clean for our Baptism. And no marvel, for if the temple sanctified the gold, and the Altar sanctified the gift, surely Christ the Lord of the temple, and the true altar, must needs sanctify; and who shall doubt but that by his baptism, he sanctified the whole element of water for the sacrament of Baptism. It is Christ's own prerogative to institute his sacraments, by sanctification of the Elements. Therefore it is fond and frivolous to object, that Christ sanctified not all those things that he touched, and therefore not the river jordan by being baptised in it, seeing that he hath instituted this great sacrament in the element of water: for sanctifications are ex consilio destinato, to the end that being taken off from common and ordinary uses by divine institution, they may serve for that purpose to the which they are sanctified. Therefore though he descended into hell, he sanctified not hell, nor yet the Palace of the high priest, nor all or any of those places in the land of Palestina into which he came. In a word, he would be baptised of his servant for instruction, to teach us neither to despise the Sacrament for the weakness of the Element, nor for the unworthiness of the Minister: and withal to give us to understand, that like as he in old time brought the people of Israel, the carnal seed, into the earthly Canaan through the river of jordan: Even so in these last days, doth he bring the spiritual seed into the heavenly Canaan through the sacrament of Baptism. For therein are we made members of Christ, children of God, and inheritors of the kingdom of heaven. Except a man be born of water, S. Joh. 3.5. and of the spirit, he cannot enter into the kingdom of God. Now when he was come, and tendered himself to be baptised of him, St. John who knew him in his mother's womb supernaturally, and by such a knowledge as was never given to any other, and leapt for joy; and yet never knew him, nor had seen him in all his life till that instant of time, knew him then by divine inspiration, S. Luc. 1.44 S. Joh. 1.31. and therefore thought himself altogether unworthy to baptise his Lord, and for that cause forbade him, saying, I have need to be baptised of thee (I who am a sinner, and born in sin, of thee, who art no sinner, nor born in sin; I who am thy servant, of thee who art my Lord) and comest thou to me? Thou the immaculate lamb of God, thou the eternal word of God, thou the eternal God, comest thou to me? to me a servant, to me a sinner? O wonderful and mysterious! Christ submonisheth him of his dispensation, and that he came to fulfil all righteousness; wherefore being presently admitted without further contradiction or delay, he descended into the water and was baptised. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and strait way, He went up strait way out of the water. presently without delay, he went up out of the water: for he made all possible speed to pray unto the Father; and that the Holy Ghost might descend upon him, and that he might receive the Father's testimony from heaven. And therefore St. Luke saith, That when all the people were baptised, and that Jesus also being baptised, and praying the heaven was opened: And the holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved son, in thee I am well pleased. I shall not doubt but that he did pray for the holy Ghost, and that the element of water which he had sanctified, in the lawful use of it might become a Sacrament, the first sacrament of the new Testament, for the mystical washing away of sin. I shall not doubt but that he did pray, that those who are baptised, might in that Sacrament receive the holy Ghost. Therefore as he was praying, the holy Ghost descended in a bodily shape like a dove upon him. That Dove was not the holy Ghost himself, it was but a visible testification of the special presence of the holy Ghost. But it descended to bear witness unto Christ, and to his Baptism, a baptism not of water only, as St. John's was, but of water and of the holy Ghost. It descended upon him, S. Joh. 1.33. to the end that St John himself might know him to be that Baptizer. And it descended upon him as he was praying, to the end that his Church may know that his prayers were heard, and that by his prayers he obtained, that in his baptism we may receive the holy Ghost, as St. Augustine saith, Water exhibiting the Sacrament of grace without, and the spirit working the benefit of grace within, losing the bond of sin, reconciling the good of nature, do regenerate a man in one Christ, that was generated of one Adam. ad Bonifac. Epist. 23. I will not dispute what grace it is which is conferred in Baptism; it sufficeth me to know that it is the grace of regeneration, whereby we are born again, and do rise again with Christ unto newness of life, Rom. 6.3. Gal. 3.27. and of justification whereby we put on Christ. It sufficeth me to know, that it is the grace of sanctification, whereby those that are baptised are purged and cleansed, and made holy to the Lord. And therefore, Faelix sacramentum aquae nostrae, saith Tertullian, Eph. 6.23. A happy Sacrament of our water, because the sins of our pristine blindness being washed away, we are made free to everlasting life. De Bapt. cap. 1. And Jesus when he was baptised, went up strait way out of the water; and lo the heavens were opened unto him, and he saw the spirit of God descending like a dove, and lighting upon him. S. Mat. 3.16, 17. And lo a voice from heaven, saying, This is my beloved son, in whom I am well pleased. Christ goeth into the wilderness to be tempted. Having ended his prayers, after that the holy Ghost had descended upon him visibly, and his Father had proclaimed him his beloved son, (and therefore the Messiah) from heaven, wherein the sacred und undivided Trinity was most apparently manifested; for the Father spoke from heaven, the son was there presently baptised, the holy Ghost visibly descended (a mystery not observed by the multitude) he was directly and immediately led or driven by the Spirit into the wilderness; that is to say, he went thither by divine impulsion, and by the motion and instinct of the holy Ghost, that he might there be tempted of the Devil. What wilderness that was, it is not mentioned, further than that St Mark saith, that he was there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the wild beasts. And therefore in all probability, that great wilderness (the wilderness of Arabia Petraea) through which he led the wandering Israelites by the space of forty years, S. Mar. 1.13 Wilderness of Arabia Petraea. a wilderness incult, dry, barren, without inhabitants, frequented by wild beasts. A great and terrible wilderness (saith Moses) wherein were fiery Serpents, and Scorpions, and drought, where there was no water. Such there were none in Judea, Deut. 8.15. or in all the land of Canaan, though yet we read of many deserts there; it is consequent therefore that this was that wilderness into which he went, where he might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the wild beasts. For this wilderness extendeth itself from the borders of Egypt, and the red sea, to Jordan, and to the place where St. john baptised; and from thence by the country of Trachonitis, to the mountain of Libanus. Itinerar: Scrip. 432. And in this wilderness were the mountains Sinai and Horeb, two tops of one and the same mountain, where Moses and Elias types of Christ, fasted by the space of forty days. Into this wilderness he came, and there fasted forty days, and forty nights, abstaining totally from all manner of sustenance, and during all that time he did eat nothing, as St. Luke saith. By fasting, he fitted and prepared himself to the conflict which he was to have with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the tempter. S. Luc. 4.2. S. Mat. 4.3. And by completing the number of forty days, he answered the Types. Therefore went he fasting from Jordan, in all likelihood towards mount Horeb, one hundred thirty and six miles, that so he might terminate his fast in that place where Moses and Elias, the one being the lawgiver, the other the renewer of the law suppressed, had terminated theirs. The forty days being expired, and he remaining in the same place, the tempter, the Devil, the Prince of Devils, who no doubt had tempted him before at several times, in his childhood, and in his youth, and in the wilderness for the whole forty days of his abode there, (as St. Mark, S. Mar. 1.13. Luc. 4.2. and St. Luke do both of them expressly say) came unto him thither to tempt him in a new manner, and with stronger temptations than ever before, the strongest of all that he could devise. He saw that it was in vain for him to suggest sinful thoughts, or otherwise to attempt which way to creep into his heart by unlawful desires; by those ways he had always received the repulse, and fallen off with loss. He must batter this fort with other manner of Engines if he mean to take it. Wherefore he assumes a visible shape, and tempeth him face to face, coming unto him with the greater confidence in such a desolate place. Christ did not provoke the Devil to this combat, he sent him no challenge, he was led or driven to it by the spirit, when the Devil came he gave not the onset; but the Devil assailed him, and then he received him, with divine resolution, and fortitude, threw him prostrate, and trod upon him. It was fore-seen and foretell by the Prophet in the spirit of prophecy. Thou shalt tread upon the Lion and Adder: Psal. 91.13. the young Lion and the Dragon shalt thou trample under feet. That therefore he might trample under foot this Lion, this Adder, this young Lion, this Dragon, Then was Jesus led up of the spirit in●o the wilderness, S. Mat. 4.1. to be tempted of the devil. Never was the like combat, never were the like combatants, never such a brabium or reward fought for. The combat was not corporal, but spiritual: The combatants, the prince of Devils and chief captain of all the hellish army; and the captain of the host of the Lord. The first temptation. The prize or reward for which the combat was, the precious souls of all mankind. The Devil gives the onset, for knowing him to be hungry, he first tempteth him, by divine power to turn all those stones which were there in that stony place of the desert (likely the mount Horeb) where he was, into bread; or at least one of them if he were able; showing him, and pointing at, as well all the stones as that particular stone. Command that these stones be made bread. S. Mat. 4.3. S. Luc. 4.3. Command this stone that it be made bread. Christ replieth, that there was no necessity to command either the stones in general, or that stone in particular to be made bread, for that God was able to feed and nourish him by other food, by other ways and means; and although he should never eat or drink, by his own word and power only: intimating thereby, that he had been nourished and sustained without any manner of food, by the space of forty days, through the word and power of God, as Moses and Elias had been before. And when the tempter came to him, he said, S. Mat. 4.3, If thou be the son of God, command that these stones be made bread. But he answered, and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. 4. Dcut. 8.3. And when he had cited that scripture, so written in Deuteronomie, to put him in mind also, how that God fed the people of Israel in the wilderness by the space of forty years without bread, The second temptation. the Devil betakes himself to another engine, and seeing that he could not tempt him to diffide, he tempteth him to presume. He brought him to Jerusalem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the holy city, so called, because the Temple, and divine worship were fixed there, as in that place which the Lord had chosen to put his name there; though otherwise (as hath been observed before) Jerusalem at that time was rather the valley of slaughter, and a den of thiefs, than the royal seat of the King, or the place of holy worship, guilty of all the righteous blood shed upon the whole earth, from the blood of the righteous Abel, to the blood of Zacharias the son of Barachias, whom they slew between the Temple and the Altar. S. Mat. 23.35 He brought him not thither by violence, but freely, voluntarily, and by his own consent: he did as it were lead him thither by the hand, and transferred him, as one that had submitted himself to be led, and transferred by him. For so much I collect from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by St. Luke, and from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by St. Matthew. He brought him not thither in a vision, neither did he delude his senses: for the temptations of Christ were not visions or fantasies, but realities, therefore though we cannot tell how he brought him thither, whether by a terrestrial journey, or by swift motion through the air, yet sure it is, he brought him thither really, actually, substantially, locally; but whether visibly to any, or invisibly to all, we have not to say. Having brought him thither, he setteth him upon a pinnacle of the temple, an exceeding high pinnacle, said to be six hundred foot from the bottom to the top; biddeth him to declare himself to be the Son of God, by casting himself down, for if that he were so indeed, he should receive no hurt, for as much as God had commanded the care over him to his Angels, who would readily hold him up in their hands. And because that Christ had repelled the former temptation by the sacred authority of Scripture, he thought to prevail in this by the same authority. Psal. 91.11, 12. He quoteth a place out of the book of Psalms, but not truly; for how could he who is the father of lies? The prophet doth not say, In their hands they shall bear thee up; but that they shall keep thee in all thy ways. Christ repelleth the temptation by authority of Scripture, rightly and truly alleged out of the book of Deuteronomy; Deut. 6.16. telleth him that his ways are not ways of presumption but of providence, for it is written, Thou shalt not tempt the Lord thy God. This was the second temptation reckoned in the third place by Saint Luke the Evangelist, respecting more the verity of history, than the exactness of order. Then the devil taketh him up into the holy city, S. Mat. 4.5, and seateth him on a pinnacle of the temple, and saith unto him, If thou be the son of God, cast thyself down; for it is written, 6, He shall give his Angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. 7, jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. Being repelled in this second temptation, and seeing he could not prevail with him for the manifestation of his divinity to do miracles, either in diffidency or presumption: The third temptation. he gives the onset once more, tempting him to abjure his divinity by the sin of idolatry. He taketh him as before, not by violence, but freely, voluntarily, and by his own consent, not in a vision or by fantasy, and transferreth him, really, actually, substantially, locally, but whether visibly to any, or invisibly to all, we cannot say; and bringeth him up into an exceeding high mountain, peradventure to the top of mount Horeb, where Moses and Elias fasted; if not rather to the top of Pisgah, from whence Moses took a view of the land of promise. And there, in such a manner as was possible for him to show them, and for Christ to see and discern them, (for he did show them, and Christ did see and discern them) he shown him all the kingdoms of the world, and the glory of them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We must not question how this could be done. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how, or in what manner, is a manifest argument of incredulity, saith justine Martyr. Certain it is, the one did show them, and the other see them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a moment of time. And then the devil takes up his old trade of lying, tells him that all those things are delivered unto him to give and to dispose at his pleasure; if therefore he would fall down and worship him, S. Luc. 2.7. all should be his. By covetousness and ambition, as by his greatest engine, battering this impregnable fort. Idolatry, as Aquinas saith, is gravissimum peccatum, the greatest or most grievous sin. It presupposeth infidelity, it addeth an undue external worship, a pernicious , great blasphemy against God, and impugnation of the faith. Therefore when he tempted him to idolatry, our blessed Lord would endure his pride and insolency no longer, (having thus far by divine permission submitted himself to be tempted by him) but useth his authority, commandeth him to departed, and telleth him by authority of Scripture, Deut. 10.20. S. Mat. 4.8, who it is that is to be worshipped with divine honour. Again the devil taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them: 9, 10. And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan; for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. The devil departeth for a season. Then the devil leaveth him, being driven away from him by the power of his most mighty word; but he went from him, animo revertendi, with a full purpose and resolution to return again as he should find opportunity. For Saint Luke saith, that when the devil had ended all the temptation, S. Luc. 4.13. he departed from him for a season. He tempted him no more in that manner, but he tempted him by his agents and instruments upon every occasion, and most probably came again in his own person, to tempt him at his passion. Which thing Christ seemeth to intimate by those words, This is your hour, S. Luc. 22.53. S. Joh. 14.30 and the power of darkness. And again in Saint John, The prince of this world cometh, and hath nothing in me. He came in Judas who betrayed him, in Pilat who condemned him, in the jews that crucified him; but this was not temptatio propriè dicta, properly temptation, which is the suggestion of the devil, whereby he prompteth a man to do evil, but rather open persecution, whereby he stirred up his enemies to kill him. Therefore goe came again to tempt him in his own person. The tempter being departed from him, the Angels, who are ministering spirits, Heb 1.14. and, as the Apostle saith, sent forth to minister for them, who shall be heirs of salvation, having beheld all this conflict, but came not unto him before, lest they should seem to assist him by their presence, came and ministered unto him, who is the author and prince of our salvation. By comforting him, by counselling him, by rejoicing with him, by administering food to flake and satisfy his hunger, and what else might be requisite to, and consisting with, his present condition. So he departed out of the desert, and from the place of his last temptation, but whither he went, or what he did during the remainder of that year, it is not said. It is but conjectured by some, that probably he returned to Nazareth, to his former habitation and abode with his mother, remained there, and wrought at his father's trade as before; yet so, as that he also taught and preached privately. By which means he began to be known and famed in Nazareth, and in the adjacent places, though for the present he wrought no miracles. Which conjecture may not inaptly consist with that of Saint Luke, where he saith, that the devil being departed from him for a season, S. Luc. 4.14 jesus returned in the power of the spirit into Galilee, and there went out a fame of him thorough all the region round about. It is less consisting with the truth which is affirmed by others, that after the devil had left him, and the angels also had ministered unto him; he came down from the top of Pisgah, and went to Bethabara, where Saint john was baptising, eight miles; and then Saint john seeing him coming unto him, said to his disciples, Behold the lamb of God, S. Joh 1.29. which taketh away the sins of the world. But how well this will stand with the consequence and connexion of things, our sacred history will show hereafter. In the mean time we have to take notice how the covenant was administered by him for the space of these twenty and eight years, for the abolishing of the old testament: that is to say, from the expiration of the second year, to the expiration of the thirtieth year of his age. By his return out of Egypt. By his habitation in Nazareth. By growing up in age and quantity of body. The Recapitulation. By waxing strong in spirit. By manifesting his obedience in going up to Jerusalem at the , according to the law. By doing his Father's business there at twelve years old. By returning with his parents, and by being subject to them in his great humility. By proclaiming the acceptable year of the Lord. By sending his messenger before his face in the spirit and power of Elias, and to be that Elias which was for to come. By the preparatory Baptism of Saint john. By being himself baptised by Saint john. By praying, and by being testified from heaven by the Father, and by the holy Ghost. By going into the wilderness, and by fasting there forty days and forty nights. By submitting himself to be tempted by divine dispensation. By vanquishing the prince of devils. By accepting the ministry of his Angels. It became him who humbled himself, and was made man for the redemption of all mankind, to be brought again out of Egypt; to dwell in Nazareth with his parents; to grow up in age and quantity of body; to wax strong in spirit; to manifest his obedience, by going up to Jerusalem at the according to the law; to do his Father's business there at twelve years old; to return with his parents, and to be subject to them in his great humility; to proclaim the acceptable year of the Lord; to send his messenger before his face in the spirit and power of Elias, who was also that Elias which was for to come; to prepare the people to entertain him, by the preparatory Baptism of Saint john; to be himself baptised by Saint john; to sanctify the element of water; and to be testified from heaven by the Father and by the holy Ghost; to go into the wilderness, and to fast there forty days and forty nights; to submit himself to be tempted by divine dispensation; to vanquish the prince of devils, to accept the ministry of his Angels. And thus our sacred history doth put an end to his baptismal year, which was the thirtieth year of his age. 54. The Jews send Priests and Levites to St. John. After that Saint john had preached and baptised by the space of a year, and was had in great admiration among the people, for the severity of his life, the excellency of his doctrine, and the rarity of his Baptism; and with great success in his ministry, had brought great numbers of people to repentance, and to his baptism: The supreme council at Jerusalem, to whom it belonged to take the care of religion, and things pertaining thereunto, and that nothing should be innovated, sent unto him priests and Levites, who were of the sect of the Pharisees, with commission to examine his doctrine and authority, to inform themselves who he was that took upon him so to do, without the approbation of their Synedrion. They being come, declare their commission, they first examine what he was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Who art thou? It was the principal cause of their coming, to know who he was. And because the people were in expectation of the Messiah then to come, and all mused in their hearts of john, S. Luc. 3.15 whether he were the Christ or not; to examine him strictly whether he would profess himself to be the Christ. Which when Saint john had absolutely and flatly denied, than they ask him a second question, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what then; art thou Elias? an impertinent question, for how could he be Elias, whom they knew to be the son of Zacharias and Elizabeth, whose birth was so famous? But it seems by this, that they held a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soul passing out of one body into another; a doctrine fetched out of the school of Pythagoras, and so thought, that the soul of Elias being entered into him, he might be the Elias, who according to the doctrine of the Scribes, should personally precede the Messiah. Saint john therefore who was Elias, S. Mat. 17.10 S. Mat. 11.14 S. Luc. 1.17 that Elias which was for to come, who went before him in the spirit and power of Elias, denied himself to be Elias, and answered, I am not; because he was not Elias in the sense of their question and opinion. This begat a third question, for they were likewise in expectation of a great Prophet to be raised up among them, like unto Moses, Deut. 18.15. to whom they should all hearken: therefore they inquire concerning that Prophet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Art thou that Prophet? And when St. John who was a Prophet, S. Mat. 11.9. and more than a Prophet, had denied himself to be that Prophet (for that Prophet was Christ); They persist to demand who he was, to the end that they might give an answer unto them by whom they were sent, and desire to know from his own mouth, whom he would set forth himself to be. He tells them who by person, even he whose coming was prophesied by the Prophet Isaiah. Isa. 40.3. And when they demanded further, why he took upon him to Baptise, seeing he had confessed himself to be none of those, who only, as they thought, might take upon them to Baptise by their own authority; he setteth forth his office and baptism, preaching Christ, and that he had been present among them, at his baptism (for I collect that these Pharisees were of those that came before unto his baptism, when Christ was baptised) and had been baptised by him, though then they did not know him. And this is the record of John, when the Jews sent Priests and Levites from Jerusalem, to ask him, who art thou? S. Joh. 1.19. 20, And he confessed and denied not: but confessed, I am not the Christ. And they asked him, what then? art thou Elias? and he saith, I am not. Art thou that Prophet and he answered, No. Then said they unto him, Who art thou, 21, that we may give an answer to them that sent us? what sayest thou of thyself? He said, I am the voice of one crying in the wilderness, 232, 23, 24, make strait the way of the Lord, as said the Prophet Esaias. And they which were sent, were of the Pharisees. And they ached him, and said unto him, why baptizest thou then, if thou be not that Christ, nor Elias, neither that Prophet? John answered them, saying, I baptise with water, but there standeth (an incogitancy of the Translators, the word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and accordingly the vulgar Latin medius autem vestrûm stetit, there stood one among you) whom ye know not: He it is, who coming after me, is preferred before me, whose shoes latchet I am not worthy to unloose. This memorable occurrence was at Bethabara; for saith the text; These things were done in Bethabara, beyond Jordan, where John was baptising. christ cometh to Jordan the secod time to receive the testimony of St. John. The messengers being so answered, and departed; the next day St. John seethe Jesus himself coming unto him, not from the wilderness, but rather from Nazareth, christ cometh to Jordan the secod time to receive the testimony of St. John. where he had contained himself privately with his mother, from the time of his temptation, to the end and expiration of his baptismal year: not doing any miracles, nor teaching, unless privately. And then at the latter end of December, which was the beginning of the one and thirtieth year of his age, he cometh to Bethabara again, where St. John remained all this time and baptised, that so having received the testimony of his servant before all the people, he might begin to make himself more publicly known, and by his divine doctrine and miracles, manifest himself to be the son of God, and the promised Messiah. St. John no sooner seethe him coming, but he cried out in the audience of all the people, bidding them to see and observe, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (demonstratively) that lamb of God that taketh away, or beareth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, demonstratively again, as if he should say, who only beareth) the sin of the world: the whole body of sin, as well original sins as also all actual sins, of the whole world, and of every particular person, descending from Adam: for he is the Redeemer of all mankind. It is not that lamb which is offered twice every day at morning and at evening; it is not the paschal lamb solemnly eaten by all the congregation of Israel once a year, that can take away or bear the sin of the world: but this is that lamb of God slain from the foundation of the world, who taketh away (saith he) or beareth the sin of the world. By laying it on himself to bear it in his own person, by taking away the dominion of sin, to the end that it should not reign in our mortal bodies in this life; by taking away the imputation of sin, to the end that it should not condemn us in the life to come. And to the end that all the people should the better understand who he was, he recollecteth what he had told them before concerning him, adding withal, that he knew him not then, according to his bodily presence, notwithstanding that his preaching and baptism, had no other end but to manifest him. But now, that he could confidently aver that this is he, because he had seen the holy Ghost to descend upon him; and because that he who sent him to baptise, had given it unto him for a token whereby he should know him. S. Joh. 1.29, 30, The next day John seethe Jesus coming unto him, and saith, Behold, the lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me; for he was before me. And I knew him not; but that he should be made manifest unto Israel; therefore am I come baptising with water. 31, And john bare record, saying, I saw the spirit descending from heaven like a dove, and it abode upon him. And I knew him not: 32, but he that sent me to baptise with water, the same said unto me, upon whom thou shalt see the spirit descending, and remaining on him, the same is he which baptizeth with the holy Ghost. And having such infallible assurance, 33, he gave testimony to his divinity, teaching them to know Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man; for saith he, I saw, and bear record, 34. that this is the son of God. Thus began he to be manifested to the people by the ministry of St. John the Baptist; St. John testifieth Christ to two of his Disciples. and the next day after, Jesus walking that way, to the end that he might receive another testimony from him; St. John stood and two of his Disciples with him, to whom he said, Behold the lamb of God. Whereupon the two disciples went after him. Which when Jesus perceived, he turned towards them, and demanded of them what it was that they sought. They intimate unto him, that their desire was to be his Scholars, and to hear his divine Doctrine. Wherefore they call him Master, and desire to know the place of his present abode. jesus inviteth them home with him, and they went, and abode with him that day, for it was too late for them to return back, it being then about two hours before night. One of these two Disciples who followed jesus, but not with intent to desert their master the Baptist (as indeed they did not at that time, neither did Christ then call them to be his Disciples) was Andrew the brother of Simon Peter; the other not improbably conjectured to be St. John himself who wrote the story. They departing from him, after they had for that day been entertained by him; Andrew carefully seeks his brother Simon, finds him, tells him where and with whom he had been, assuring him by the testimony of St. john, and by the gracious words which they had heard, that he whom they had found was indeed the Messiah. Upon his invitation Simon goes with him, whom when Jesus saw, he entertained him with the promise of a future benefit, told him that he was Simon the son of jona, but that he should hereafter have another name, and should be called Peter. Which promise in time convenient he performed. And so we return again to our Evangelist. Again, the next day after, john stood, S. Joh. 1.35. and two of his Disciples; and looking upon Jesus as he walked, he saith, Behold the lamb of God. And the two Disciples heard him speak, 36, and they followed Jesus. Then Jesus turned and saw them following, and saith unto them, What seek ye? they said unto him, 37, Rabbi (which is to say being interpreted, Master) where dwellest thou? He saith unto them, Come and see: they came and saw where he dwelled, 38, and abode with him that day: for it was about the tenth hour. One of the two which heard john speak, and followed him, 39, 40, was Andrew Simon Peter's brother. He first findeth his own brother Simon, and saith unto him, We have found the Messiah, which is being interpreted, the Christ. 41, And he brought him to jesus. And when Jesus beheld him, he said, Thou art Simon the son of jona, thou shalt be called Cephas, which is by interpretation, a stone. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The day following, that is to say, the day next following after that St. Peter, had been so brought unto Christ by St. Andrew his brother; and been entertained with such a promise, which was on the fourth day after that he came to his servant St. john, and had been first proclaimed by him to be the lamb of God which taketh away the sin of the world: Christ goeth into Galilee. Jesus purposed to go forth into Galilee, and whether there, or upon the way, whether casually or because he sought him, that is not determined: he found Philip a Citizen of Bethsaida, whom he called to be his disciple, Saint Phi ip first called to be Christ's disciple. Bethsaida. saying, Fellow me. Bethsaida was a town situated upon the westside of the Galilean sea, in the tribe of Issachar, fifty six miles from Jerusalem towards the north, which was at that time built into a fair city by Philip tetrarch of Iturea and Trachonitis; of which city were also Saint Andrew and Saint Peter, who had been with Christ, but were not yet called by him to be his disciples. Saint Andrew was the disciple of Saint John, so was Saint Peter too in all probability, whom Saint Andrew found so readily in or nigh unto Bethabara, and brought him unto Christ, neither of whom he then commanded to follow him as disciples, although he entertained them at the place of his abode, where they heard such gracious words, as it ravished Saint Augustine to think what it was that they might hear. What a blessed day did they pass? what a blessed night (said he)? who is able to tell us what things they were which they heard of the Lord? In johan. Tract. 8. Saint Philip therefore had the honour and prerogative to be first called by Christ's own mouth immediately to be his disciple: The history of Nathaniel. he diligently sought and found Nathaniel, whose name by interpretation is donum Dei, the gift of God. And because there is no further mention made of him under that name in the new Testament, but only here, and in St. joh. 21.2. where it is said, that he was of Cana in Galilee; it is diversely conjectured who he might be, whether Simon called also the Cananite: Act. 7.56. or Saint Stephen the protomartyr, because that Christ promised that he should see heaven open, which Saint Stephen did in the act of his Martyrdom: or some master in Israel, such a one as Nichodemus was, learned in the law and in the prophets, who being a Rabbi was not chosen an Apostle, (although he always continued a disciple) because that he would not make choice of the learned, but of the unlearned, to convert the world, as Aquinus saith: S. Mat. 10.3. S. Mar. 3.18. S. Luc. 6.14. or not rather Saint Bartholomew, because that Saint Philip and Saint Bartholomew are coupled together, so often as the Apostles are recited by name. Whatsoever he was, it seems he was not altogether ignorant of the Scriptures, as neither was Saint Philip himself. And therefore he told him, that they had found him (the Messiah) of whom Moses in the law, and the prophets did write, and that the same was Jesus of Nazareth, the son of Joseph. No doubt but they were both of them in expectation of the Messiah, and had often reasoned together concerning him, consulting the law and the prophets. Nathaniel denies not that the Messiah was then to be found, and might then also be found according to Moses and the prophets: but he diffideth the person of him whom they had found. Not in respect of his condition, whom it is likely that he knew; but of his person, that Jesus of Nazareth could not be He, for that no prophet, and therefore not that great prophet, was ever promised to come out of Nazareth. Besides that the place of his birth was evidently foretold to be Bethlehem in the land of Judah, by the prophet M cah. Mic. 5.2. He had not read, (I believe) or else had forgotten at that time, that which was spoken by the prophets, S. Mat. 2.23. that he should be called a Nazaren. This made him to demand, saying, Can any good thing come out of Nazareth? He did not believe that any prophet, and much less that great prophet, should come out from thence. Saint Philip inviteth him to come, and to see, namely to trust his own eyes by seeing, and his own ears by hearing him. Nathaniel readily obeyed him, and coming towards Jesus received this elogium or illustrious commendation from his own mouth, Behold an Israelite indeed, an Israelite not in show and appearance, but in deed and in truth: the carnal seed, the spiritual seed of Abraham; in whom there is no guile; he doth not say, in whom there is no sin, but in whom there is no guile: who hath spoken plainly, sincerely, and from his heart, what he hath doubted and disputed concerning me. Nathaniel perceived by this that Jesus knew him, outwardly, inwardly, by his face externally, and much more by his heart internally; and therefore demanded saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; whence knowest thou me? whence hast thou that knowledge of me, that thou canst know my heart? Christ told him, that he had it of himself, and that he had observed him before that Saint Philip called him, when he was under the figtree, (reading the Scriptures, it is likely, or at his prayers and devotions.) Nathaniel is hereupon convinced, acknowledgeth him to be the son of God, and the promised Messiah. Christ accepteth his confession, promiseth him a more full and perfect knowledge of himself, and that he should see greater things than these, in time convenient, for that he together with others should see heaven open, and the Angels of God ascending and descending upon him. Intimating thereby his resurrection, and ascension into heaven, with the ministry and attendance of Angels. The day following, S. Joh. 1.43, 44, 45, Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Fellow me. Now Philip was of Bethsaida, the city of Andrew and Peter. Philip findeth Nathaniel, and saith unto him, We have found him, of whom Moses in the law, and the prophets did write, Jesus of Nazareth, the son of Joseph. And Nathaniel said unto him, 46 Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. jesus saw Nathaniel coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile. Nathaniel saith unto him, 47, Whence knowest thou me? jesus answered and said unto him, Before that Philip called thee, when thou wast under the figtree, I saw thee. 48, Nathaniel answered and saith unto him, Rabbi, thou art the son of God, thou art the king of Israel. jesus answered and saith unto him, Because I said unto thee, 49, I saw thee under the figtree, 50, 51. believest thou? thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, hereafter ye shall see heaven open, and the angels of God ascending and descending upon the son of man. He was no sooner arrived in Galilee, but upon the third day following, Christ present at the marriage in Cana. which was the sixth day of the month of January, there was a marriage in Cana of Galilee; a city of Galilee, distant from Jerusalem sixty eight miles towards the north, called Cana of Galilee, for distinctions sake, because there was another Cana which stood upon the borders of Tyrus and Sidon in the tribe of Asser; S. Mat. 15.22. S. Mar. 7.24. of which the Syrophenician woman was, whose daughter Christ healed. Who they were who were then coupled together in wedlock, is not said. The bridegroom, or bride, or both, were doubtless of the acquaintance or kindred of the blessed virgin, and, if any of her kindred, then allied unto Jesus too, according to the flesh. At this marriage the mother of jesus was, & that by solemn invitation, according to Saint chrysostom, and by the like invitation Jesus himself and his disciples, those few disciples who made him their Master, and did adhere unto him; especially those four which are named, Saint Andrew, Saint Peter, Saint Philip, and Nathanael, with him that is not named. Although at that time, Saint Philip only was properly his disciple, S. Joh. 1.43. as being only called to the discipleship, sequere me, follow me. Ecce inter caetera filius virginis venit ad nuptias, qui cum apud patrem esset, instituit nuptias. Behold among other things the son of the virgin cometh unto the marriage, who when he was with the Father instituted marriage, saith Saint Augustine. He had honoured marriage, 1st By divine institution, having made it his own ordinance. 2ly By the place of primary solemnisation, the garden of paradise. 3ly By the parties first joined together in wedlock, Adam and Eve in the state of innocency. 4ly By his own incarnation; for he was pleased to be born in wedlock. Now finally he would honour it by his own most gracious presence, and the miracle that he would do, to the end that he might manifest his own glory, and that his disciples might believe on him. Whether they who were then married were rich or poor, it is needless to dispute. When the wine began to fail, and the blessed virgin perceived the defect, and that it would not be sufficient for the feast, she then told him of it, (for she that pondered all things in her heart ever since the first moment of his conception, thought it not fit to conceal from him that which she believed he could and would remedy, by his divine power and providence) vinum non habent, they have no wine, saith she, privately, and that others might not be conscious to what she said. jesus replied, that he had no need to be told by her, for that he had designed a time for the doing of that which should be convenient to be done. The blessed virgin did not sin by interceding in the behalf of the new married couple, nor did she ask any thing that was unlawful for her to ask, God forbidden. Therefore he did neither reprehend her, nor reject her; The virgin neither reprehended nor rejected. but told her, that although it did nothing concern either him or her to take care of the wine: although he had nothing to do with her as touching her care for the bridegroom, and for the guests, (for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will excellently carry both senses, What is that to me and to thee? what have I to do with thee?) yet that he had a time of his own prefixing, which when it should come, he would then do that which should be fittest to be done. Upon which answer she conceives good hope, & therefore saith unto the servants, Whatsoever he saith unto you, do it. The jews had many washings and purifications by water, according to the tradition of the elders, for which use at that time there were set there six water pots of stone, after the manner of the purifying of the Jews, containing two or three (some two, some three) metretae measures, or firkins a piece, in the whole according to some, one hundred sixty and eight gallons and three quarts or thereabouts, (but these men seem to be too punctual, unless they would say how many of those water pots held two metretae, and how many three) others do cast up the reckoning at four hundred and fifty gallons. But to dispute the quantity, will be more difficult I suppose then profitable. jesus commanded the servants to fill those water pots with water, and they in obedience to his command filled them up to the brim. By this he would declare the verity and truth of his miracle, and take away all cavils. They were water pots, not wine vessels, lest any one should think, that the wine dregs or lees left in the bottom, might give both taste and tincture to the water. They were water pots of stone, set or fixed in their places, made and placed there, for no other use but to contain water. Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he saith unto them, he commandeth the same servants that filled them, and that immediately, to draw out and bear to the Architriclinus or ruler of the feast, Architriclinus. a steward chosen of purpose for the present time and occasion, to whom it belonged to take care of the wine, and to proportionate what wine, and how much should be spent, also to praetaste the same, to the end that only good and wholesome wine might be set before the guests; to command the servants, and to order the feast every way. Therefore when the servants brought this wine, and told him that it had not been given unto the guests before; the steward according to his office tasteth it, and not knowing the miracle, called the bridegroom, praising and commending the wine, and telling him, that he had kept the best wine till the last, a course not usually taken by other men. And this was the first of his miracles publicly wrought, Christ his first miracle. and before the people, to manifest his glory, and that his Disciples might believe on him; although peradventure secretly, privately, and out of the sight of men, he had done some miracles before, for divine ends, and had fasted forty days, and forty nights, which quoad substantiam operis, in as much as concerneth the substance of the work done, was a miracle, and not the least. And the third day (saith the text) there was a marriage in Cana, S. Joh. 2.1.2, 3, a town of Galilee, and the mother of Jesus was there. And both Jesus was ca led, and his Disciples to the marriage. And when they wanted wine, the mother of Jesus saith unto him, 4 they have no wine. Jesus saith unto her, Woman what have I to do with thee? mine hour is not yet come. His mother saith unto the servants, 5, whatsoever he saith unto you, do it. And there were set there six water pots of stone, after the manner of the purifying of the jews, 6, containing two or three firkins a piece. Jesus saith unto them, fill the water pots with water, and they filled them up to the brim. And he saith unto them, 7, 8, Draw out now, and bear unto the governor of the feast, and they bore it. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was (but the servants which drew the water knew) the governor of the feast called the bridegroom, 9, and saith unto him, Every man at the beginning doth set forth good wine, and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. 10, This beginning of miracles did jesus in Cana of Galilee, and manifested forth his glory, and his disciples believed on him. 11. Here it is expedient that we should observe something concerning miracles, and the causes of them; for so much as the miracles of Christ do belong to his administration of the covenant in the flesh. Concerning miracles what they are. Miracles are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admirations, because they strike the hearts of men with wonder and amazement. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, portents or prodigies. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signs and significations of Gods divine power and presence. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. virtues, powers: the effects of divine virtue and power. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violent and efficacious effects besides, above, or against nature. There be in art many wonderful and admirable things, which yet have been done by art, and seem incredible! the Babylonian Gardens, the Egyptian Pyramids, the lake of Myris, the stately tomb of Mausolus, the temple of Ephesus, the inventions of Archimedes, and such like. But for as much as they did not utterly and absolutely exceed all humane power and skill, nor yet were besides, above, or against nature, they were great and wonderful works indeed: they were not miracles. There be many strange portents, and prodigies in nature, monstrous births, dreadful comets and apparitions in the air, which though wonderful in our sight, yet because they do not utterly and absolutely transcend nature, and because that some Philosophical cause or reason may be assigned for them, quoad rem & substantiam rei, in as much as concerneth the thing itself, and the substance of it, they are not miracles. Miracles therefore which are miracles indeed, quoad rem & substantiam rei, are either besides nature, which is when there is an immutation of that order which nature observeth by a perpetual law, for the producing of the miracle. For so the sun and moon stood still at the word of Josuah at one time; and at another time the sun went back ten degrees, for a sign to Hezechia. Or else secondly, Jos. 10.13. Isa. 38.8. S. Joh. 9▪ 7. they are above nature, which is when such an effect is immediately produced which nature cannot bring forth, as when a blind man is immediately (though born blind) made to see. Or when he that is lame from his mother's womb, is presently, Act. 3.7. and without the application of any external means made to go. Or thirdly, contrary to nature, as when the fire which yet had its natural disposition to burn, could neither burn nor cinge the garments of the three children, though it had slain those that took them up. Dan. 3.27. Nor the Lions rend or devour Daniel, which had the mastery of his accusers, and broke all their bones in pieces, Dan. 6.24. or ever they came at the bottom of the den. The Devils, and by their instigation wicked men, have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and quoad rem, & substantiam rei, they have done, and can do miracles. The enchanters of Egypt did the same things that Moses and Aaron did; Exod. 7 12, 22. for they cast down their rods, and they became Serpents. They turned the Rivers into blood. They caused the frogs to come up, and to cover the land of Egypt. Exod. 8.7. ● 2 Thes. 2.9. And the coming of Antichrist must be (as St. Paul saith) after the working of Satan, with all power and signs, and lying wonders. With true miracles, if the thing itself or substance of the thing be respected, not in appearance only, and by imposture, (he shall work miracles, saith Hippolytus, by cleansing the lepers, by raising the paralytic, by casting out Devils, and it may be so) but yet lying wonders, because directed to an undue end, and to av cuchlies. Miracles therefore, which are true miracles, omnibus suis numeris & partibus perfecta, perfect in all parts and numbers, True miracles, and the causes of them. The efficient cause. and which are contradistinguished to lying miracles, must be known and distinguished by the true and proper causes of them. For first the efficient cause is God himself. And God doth miracles two manner of ways; mediately or immediately. Mediately by his servants, the Prophets and Apostles, and others also to whom the power of working miracles hath been concredited. Hitherto refer all those miracles which Moses did in the land of Egypt, in the red Sea, and in the wilderness. That Josuah divided the river Jordan, to open a passage for the people of Israel into the land of promise. That at the sound of the trumpets of rams horns, the walls of Hiericho fell flat to the ground. That at his command the sun, and the moon stood still, for the space of a day. That Elijah and Elisha raised the dead to life again. Hitherto also are to be referred all those miracles which were done by the Apostles, and primitive believers. A gift which Christ gave unto his Church to serve for a time. These signs shall follow them that believe. S. Mar. 16.17 In my name they shall cast out Devils, they shall speak with new tongues: They shall take up Serpents, and if they drink any deadly thing, it shall not hurt them: they shall lay their hands on the sick, and they shall recover. 18. His immediate miracles are properly said to be the creation of the world: the divine and wonderful preservation of it: but above all, the redemption of all mankind by Christ. In which work there are three sorts of miracles. Some, in persona mediatoris, in the person of the mediator himself, such is that union of natures which is not natural, S. Joh. 1.14. the word made flesh: God and man hypostatically united in one person; the hypostatical union. Some, propter personam mediatoris, for the person of the mediators sake. Such was that wonderful birth which was of a woman, Isa. 7.14. without a man, and she a pure virgin too. Some, ab ipsa persona mediatoris, from the person of the mediator himself: and such were all those miracles which Christ did, coming in the flesh by divine dispensation, S. Joh. 20.30, 31. which are written by the Evangelists, and many more than are written of him. The matter of Christ his miracles, in qua, in which they were, it was the divers miseries and calamities of men, The matter of Christ's miracles. sickness, blindness, lameness, hunger, death, and such like, for the amoving whereof miracles were done, by curing the sick, by giving sight to the blind, by restoring limbs to the lame, by feeding the hungry, by raising the dead. The matter of his miracles, ex qua, from which they did proceed, it was his own divine power, the true and proper cause whereby all his divine miracles were effected. S. Luc. 11.20 The matter of his miracles, circa quam, about which they were wrought, it was the kingdom of Satan which he would destroy, and the sins of men which he would remit. Satan like a strong man armed, kept his palace, and his goods were in peace; till Christ a stronger than he came upon him, and took from him all his armour wherein he trusted, even all his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and all his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his lying wonders and miracles, by his own miracles, whereby he was declared mightily to be the son of God, and so divided his spoils, S. Luc. 11.22 as to deliver the sinful souls of men out of his captivity. The formal cause of his divine miracles, quoad modum operandi, The formal cause. in as much as concerneth the manner of operation, is very various. Sometimes he wrought his miracles by curing diseases only by his word, S. Mat. 9.2. S. Mat. 8.13 if the party were present, as the paralytic man. Or if the party were absent, as the Centurion's servant. Sometimes he wrought his miracles by curing diseases by his word, together with a touch of his hand, as in the leper: S. Mat. 8.13. and sometimes by permitting the sick, and diseased to touch him, as once he did the woman who was diseased of an issue of blood twelve years. Sometimes he maketh use of means, and things natural, S. Mat. 9.22. for effecting of his divine miracles above nature. For once with five loaves and two fishes only, he fed above five thousand men, besides women and children, so that they did all eat, and were filled. Once also with seven loaves, and a few little fishes, S. Mat. 14.20 he fed about four thousand men, besides women and children, so that they did all eat and were filled. S. Mat. 15.37 If it were natural to be fed and satisfied with bread and fish, as by means and things natural, the miracle was in the proportion: it was miraculous to feed and satisfy so great a multitude with so small a quantity. Sometimes he maketh use of means, and things not natural or proper, it was when he made clay, and anointed the eyes of him that was born blind, who having washed in the pool of Siloam, received his sight. S. Joh. 9.7. Christ his miracles in respect of the final cause, or ends for the which they were wrought, were for two purposes: The final cause. for the glory of God; and for the utility and profit of men. I say, first for the glory of God. For we read in the Gospel, that when he had cured him that was sick of the palsy, and had also remitted his sins, saying, Thy sins be forgiven thee. Howsoever some of the Scribes said within themselves, This man blasphemeth: (because he attributed that unto himself, being but a mere man, as they supposed, which belongeth only unto God: namely to forgive sin, according to that of the Prophet, I, Isa. 43.25. even I am he that blotteth out thy transgressions for my own sake) yet when the multitude saw it, they marvelled, and glorified God, S. Mat. 9.8. which had given such power unto men. Certainly Maldonats note upon the place is not amiss: Observation. That like as the divinity of Christ, communicated to his humanity, the power of doing miracles; Even so the power is dirived from Christ the head, unto the ministers of his Church to forgive sins. Christ is the Lord, he as God hath the key of authority; to remit sins, tum quod culpam, tum quod poenam, as well in respect of the fault and guiltiness of sin, as also of the consequent punishment due unto the same, as God and man he hath the key of excellency to remit sins upon his own merit. His ministers have a ministerial key, to remit sins in the name, and by the power of Christ. For, was this spoken by Christ, and written by St. Matthew for our Instruction? Hath God given such power unto men, as to pronounce the pardon of sin to the sick man in his bed? Is the doctrine of confession and absolution, agreeable as well to the Scriptures, as also to the practice of the Church both present, and primitive? then may every one who is a minister of the word and sacraments, (a priest in sacred orders) rightly and duly ordained to his office and function, (upon good information of faith and repentance) say to the sick sinner in his bed, thy sins are forgiven thee. Or, by his authority committed unto me, I absolve thee from all thy sins in the name of the Father, and of the Son, and of the holy Ghost. For absolution as well private as public, belongeth principally, yea properly, and by virtue of his office, to the minister, as Christ his Ambassador in his ministerial function. But of this we dispute no farther, but return again to the matter. Christ's his miracles for the glory of God upon three respects Christ his miracles were wrought for the glory of God, more particularly upon three respects: 1st Because that Christ is thereby mightily declared to be the son of God, and the promised Messiah. Saint John the Baptist did no miracles: therefore when he sent two of his disciples unto Christ to ask him this question, saying, S. Mat. 11.3. Art thou he that should come, or do we look for another? he pleadeth his miracles in evidence of his divinity, The blind (saith he) receive their sight, and the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have the Gospel preached unto them. As if he should say, I who do all these things, and am preached to be him; who else am I but the son of God, and the promised Messiah? 2ly Because the doctrine of the gospel is thereby confirmed. Believe me that I am in the Father, and the Father in me; S. Joh. 14.11 or else believe me for the very works sake. We read, that when God offered a sign or miracle unto king Ahaz, to the end that he might believe the words which were spoken unto him by the mouth of the prophet Isaias, he refused, saying, I will not ask, Isa. 7.12. Judg. 6.17.37, 39 S. Mat. 16.4. neither will I tempt the Lord. Gideon required a sign or miracle, and he had it more than once or twice. The Pharisees required a sign, and are sharply reproved, and the sign denied. Thus their actions agreed not unto their ends. Ahaz out of pride, 2 King. 16. or peradventure out of that trust and confidence which he reposed in the strength and power of Tiglath Pileser king of Assyria, refused the miracle; and to contemn or refuse a sign or miracle when God shall offer it, is a sin. The Pharisees were a generation of proud hypocrites, who had before hand set up a resolution not to believe on him, whatsoever he should say, or whatsoever he should do: therefore when they require a miracle, out of pride and curiosity, they are condemned and rejected. But Gideon in his humility did ask a sign, for the confirmation of his faith in the promise of God. It is no example for us now; for the gospel is sufficiently confirmed by miracles, we must believe, and have recourse unto the ordinary signs: the sacred and mysterious sacraments. To refuse or contemn them is the sin of Ahaz. Lastly they make for the glory of God, because thereby he breaks the serpent's head, and destroys his kingdom. Satan erecteth his kingdom among men by his works. When the Jews boasted that they were the seed of Abraham, and the sons of God, Christ told them, that the devil was their father, S. Joh. 8.48. 1 Joh. 3.8. because they did their father's lusts. The lusts of the devil are his works, but Christ hath destroyed them. He destroyed them by his miracles, for he cast out devils, he purified the minds of men, he remitted sins, he raised the dead; nay he himself died and risen again, Rom. 6.9, 10, 11. to the end that we also should die unto sin by virtue of his death, and rise again unto newness of life, by virtue of his most blessed and glorious resurrection. So the glory of God was the primary, and more principal end of his Divine miracles. But the Secundary and less principal end was the utility and profit of men: 1st and more specially of those men, The secundary or less principal end. who had the present benefit, & were healed, and cured, and were raised from the dead; for sickness and death being the effects of sin, they were hereby taught to believe, and to hope for greater mercies. The wages of sin is death, the bodily death, the spiritual death, with all manner of sicknesses and diseases of the body, tending to the bodily death; and with all manner of sicknesses and diseases of the soul, as grief, anger, anguish, horror, dread, presumption, desperation, tending to the spiritual death. Add here, all those evils in the city which the Lord hath done; by war, by pestilence, by famine; also all private crosses and losses, in the particular goods and estates of men. But the gift of God is eternal life through Jesus Christ our Lord. 2ly For the Church, Rom. 6.23. and for all her members generally, and that first, to the end that if any man be sick or diseased, he may look up unto Christ the true physician. He that hath wrought all his Divine miracles, immediately and mediately; He that hath wrought his miracles in all the miseries and calamities of men; He that hath wrought all his miracles by his own divine power and virtue; He that wrought his miracles to destroy the kingdom of Satan, and did remit the sins of men; He that wrought his miracles by his word only, to them that were present, to them that were absent: He that wrought his miracles by his word, together with a touch of his hand, or by permitting the sick and diseased to touch him: He that wrought his miracles, sometimes by means and things natural, sometimes by means and things not natural or proper; It is he who forgiveth all thine iniquities, Psal. 103.3. who healeth all thy diseases. 2ly To the end that if any man would have a strong faith, not to faint or waver in the day of temptation; if he would believe all the articles of the faith, and all the mysteries of christian religion faithfully; he should then come to the miracles of Christ. He hath wrought all his miracles for the glory of God. By these he was manifested to be the son of God and the promised Messiah. By these the doctrine of the gospel is confirmed. By these the kingdom of Satan is destroyed. Who shall doubt? who shall waver? who shall faint, having his faith confirmed by so many wonderful miracles? 3ly To the end that if any man would cleanse his ways (as holy David counselleth his young man to do) by taking heed thereto according to the word of God; he should then have before his eyes the miracles of Christ. To pray to him that opened the blind eyes, that he would open the eyes of his understanding, to behold the wonderful things of his law; that he may see his own sinful condition which is by nature, the mercy of God, and the merits of Christ, to the end that he may know him, Phil. 3.10. and the power of his resurrection, and the fellowship of his sufferings, being made conformable to his death. For the excellency of which knowledge-sake, Saint Paul accounted all things but loss. To pray to him that restored feet to the lame, that he would turn his feet out of every evil way, lest he walk in the counsel of the ungodly, to tread in the paths of pride with the proud, of covetousness and voluptuousness with the covetous and voluptuous. To pray to him that opened the deaf ears, that he would open his ears, so as that he may hear, and be obedient unto his most holy and most blessed word: Seeing not the hearers only, Rom. 2.13. but they that hear it and do it, shall be justified. To pray to him that cast out devils, that he would cast out the suggestions and first motions of sin, whereby the devil is in every one of us, for that all they who receive those first motions and suggestions with delight and consent unto them, and reduce them into act, and persevere in the act without repentance, have fulfilled the lusts of the flesh, having nothing else to expect in their hardness and impenitent heart, but that dreadful doom denounced by Saint Paul, Gal. 5.21. They which do such things shall not inherit the kingdom of God. Finally to pray to him that raised the dead to life again, S. Joh. 11.43. and called Lazarus out of his grave, saying, Lazarus come forth: that he would so raise him from the death of sin, unto a life of righteousness in this world; that when the trump shall blow, and the graves shall open, and the earth surrender, and the vast and huge seas yield forth those whom they have devoured, he may then see God in the land of the living, being raised to life immortal by him, S. Joh. 11.25. who is the resurrection and the life, This great miracle so wrought in Cana of Galilee, and the nuptial solemnities being ended; Jesus went directly to Capernaum. Jesus goeth to Capernaum. It was a great mart town, pleasantly situated by the sea of Tiberias, and was the metropolis of Galilee, having commerce with Tyrus and Zidon, which were distant from it about forty and four miles; and Capernaum itself was from Jerusalem about fifty and six miles, in the tribe of Issachar, being supposed to be the meditullium of the twelve tribes, S. Mat. 9.1. and is said to be his own city, because he came often thither, preached, and did many great works there. Hither he came, accompanied with his mother, his brethren, and his disciples. And because the feast of the drew near, and he himself intended to go up to Jerusalem, and to be there at that feast, to the end that he might manifest himself there, by his divine doctrine, and by his miracles; he stayed not many days in Capernaum at that time, but departed from thence with his disciples. They were yet his disciples but by agnition and familiarity, he intended to have them to be his disciples by vocation and by adhaesion, A threefold admission of the disciples. and then to go up to Jerusalem attended by them. The order of the Evangelists therefore must be observed. Saint John saith, After this, (this his first miracle so wrought, and the nuptial solemnities ended) he went down to Capernaum, he and his mother, and his brethren, and his disciples, (who were admitted to be his disciples by knowledge of him, and by acquaintance and familiarity with him) and they continued there not many days. And the Jews was at hand, and Jesus went up to Jerusalem. S. Joh. 2.12, 13. But first his disciples were gone to employ themselves in their own profession, for they were fishers. S. Mar. 1.16, 17, 18, 19, 20. S. Mat. 1.18, 19, 20, 21, Therefore Jesus (as Saint Matthew saith, and with him Saint Mark almost totidem verbis) walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea, (for they were fishers.) And he saith unto them, Fellow me, and I will make you fishers of men. And they straightway left their nets and followed him. And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets: and he called them. And they immediately left the ship, 22. and their father, and followed him. They followed him, yet not so, but that they returned again to their ships and nets to fish, and to acquire a livelihood for themselves and for their families, though he had called them to be his disciples. S. Luc. 5 1, And it came to pass (after this) that as the people pressed upon him to hear the word of God, he stood by the lake of Genezareth. 2 And saw two ships standing by the lake, but the fishermen were gone out of them, and were washing their nets. 3, And he entered into one of the ships which was Simons (whom before he had called to the discipleship) and prayed him that he would thrust out a little from the land: and he sat down and taught the people out of the ship. Now when he had left speaking, 4, he said unto Simon, Launch out into the deep, and let down your nets for a draught. And Simon answering, said unto him, Master, 5, we have toiled all the night, and have taken nothing; nevertheless at thy word I will let down the net. And when they had this done, they enclosed a great multitude of fishes, and their net broke. 6, And they beckoned unto their partners which were in the other ship, that they should come and help them. 7, 8, And they came and filled both the ships, so that they began to sink. When Simon Peter saw it, he fell down at Jesus feet, saying, Depart from me, 9, for I am a sinful man, O Lord. For he was astonished and all that were with him, at the draught of the fishes which they had taken. 10, And so was also James and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not, from henceforth thou shalt catch men. 11. And when they had brought their ships to land, they forsook all, and followed him. By the custom of the Hebrew tongue (as venerable Bede observeth) every gathering together of waters is called a Sea, be they sweet or salt. Hence the sea of Galilee, The sea of Galilee. which was little more than four miles broad, and in length from the north to the south not above twelve miles, obtaineth the name of a sea. The sea of Galilee, because it bordered upon Galilee. The sea of Tiberias, from the city Tiberias that stood upon the shore of it. The lake of Genezareth, whether so called, à crispantibus aquis, because the waters of that sea or lake, are continually moved, and as it were curled by the wind; if not rather from the pleasantness and fruitfulness of the soil, lying upon the north side of it. The water of this sea is said to be very sweet and pleasant, abounding with fish, for which cause many fishers inhabited thereabouts, had boats, and caught great store of fish. These things therefore being thus transacted at the sea of Galilee, and when the disciples who were called before, seeing the miraculous draught of fishes, and receiving his promise that from thenceforth they should catch men, had forsaken all to be his disciples by adhesion: Then Jesus goeth up to Jerusalem Christ goeth up to Jerusalem. to the . It was the second after his baptism, and in the one and thirtieth year of his age. And being come thither, he first of all visiteth his Father's House, He visiteth the temple. findeth it sacrilegiously polluted and profaned, a market was kept there, sheep, oxen, and doves were sold, and money was exchanged in the temple. This market was not kept in the temple itself, if by the temple you understand the sanctuary and other sacred places, where divine offices were performed; nor in Solomon's porch, which was the court of those that were clean; nor in that spacious and beautiful court built by Herod, into which the Gentiles might come to do their devotions; therefore called vestibulum gentium, the porch or outward court of the gentiles. But yet, within the sept or verge of the temple, upon holy ground, within the outermost enclosure; for the temple is the sanctuary, and all that which is enclosed with it. Nor was this market weekly or monthly, but once a year, and at the ; nor yet were the oxen, and sheep, and doves, bought or sold for common and ordinary, but only for sacred and religious uses. The occasion of which market was this, the Jews were bound to feast before the Lord in the place which he should choose to put his name there; thither therefore must they bring the tithe of their corn, of their wine, and of their oil, and the firstlings of their herds and flocks. But because this could not be done by those that came from far, it was indulged unto them to bring up money, and to bestow it there on those things which they should have brought up by the law, as is plain to be seen, Deut. 14. Deut. 14.23, 24, 25, 26. Now to the end that they might have these things at hand, and no other but such as had been first inspected by the priests, and had obtained approbation and allowance from them, to be such as were warranted by the law to be brought and offered to God; And to the end that they who came out of foreign parts, might not be destitute of current coin, therefore the money-changers had their tables, and did sit there. And this was the occasion of that market in the temple, (which when it began first so to be profaned we do not find.) A thing doubtless both good and necessary, had it not been in the temple: but God who is jealous of his worship, is no less jealous of the place of his worship. He will not hold him guiltless that shall profane his name, neither will he hold him guiltless, who shall profane the place which is dedicated to the honour of his name. Therefore when he had driven them all out of the temple with a scourge of small cords, and the sheep and the oxen, and poured out the changers money, and overthrown the tables; thereby manifesting his divine power and pleasure which no creature is able to resist, (for we need not think that it was the fame of that miracle which he wrought in Cana, or any other miracle, or the opinion which they had of him for that miracles sake; or any extraordinary, fiery, or sidereous brightness or sparkling in his eyes or face, that made them not to lift up a hand against him) and thereby given occasion unto his disciples, Psal 69.9. either then or at some other time, most likely after his resurrection, to remember that it was written of him in the book of Psalms, The zeal of thine house hath ea●en me up. I say then he commanded them to be only taken away, not condemning the market nor the merchandise, but only the holding of the market in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make not my father's house an house of merchandise. S. Joh. 2.13, 14, And the Jews was at hand, and Jesus went up to Jerusalem. And found in the temple those that sold oxen, and sheep, 15, and doves, and the changers of money fitting. And when he had made a scourge of small cords, he drove them all out of the Temple, 16, 17. and the sheep and the oxen, and poured out the changers money, and overthrew the tables, And said unto them that sold doves, Take these things hence, make not my Father's house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. This which Christ did, sorely startled the Jews, principally the chief priests and scribes who were of the Synedrion, and had the care of religion, The Jews offended, require a sign. and were by their office to see that nothing should be innovated in the Church, therefore they require him to manifest his authority and extraordinary mission, by some miracle visibly, and before their eyes; for so came Moses and the Prophets. Neither is it tolerable that any private person, by his own private authority should innovate any received rite or custom in the Church. Therefore if his commission were immediately from God, it was altogether necessary that he should manifest it by some present miracle. It was that which he had done, he came with commission from God to purge his temple, and he manifested that his commission by the miracle which he did. For what greater miracle, than that one man with a little whip, should drive out so great a multitude, with the sheep and the oxen, pour out the changers money, and overthrow the Tables? A greater miracle it was (saith Origen) then that whereby the water was turned into wine, for so much as the matter of that miracle was inanimate, Christ promiseth a sign. but here the wits of many thousands are subdued by miracle. But seeing they would not see that which was done before their eyes, he tells them that he would show them the greatest sign; namely that when they should dissolve that Temple, in three days he would raise it up. Which when the Jews heard, and thinking that he had spoken of the inanimate temple, they derided him as Theophylact observes; telling him that the Temple, having respect unto that very Temple in which they then were (yet not as it was lately raised into that magnificent structure by Herod, but as builded, and in building by Zorobabel,) was forty and six years in building. Herod indeed finished his wotk almost in three years, nay in a year and six months, saith Josephus, having provided the materials in six years and an half before. But the Temple of Zorobabel was forty and six years in building, 2 Chr. 36.22 Ezr. 1.1. or thereabouts, if you compute from the first year of Cyrus, when he began first to reign over the Persians, (although he could then decree nothing concerning the Jews): but not, if you compute from the one & twentieth year, which was the first year of his reign over the whole kingdom, he having then taken in Babylon, and added it to his own kingdom (when he made the proclamation;) for so you shall find but twenty four years, from the going forth of the decree in that one and twentieth year, and the Jews licenced to return, (who presently in the seventh month, set the Altar upon his bases, and offered thereon the daily sacrifices) to the sixth year of the reign of Darius, in which year notwithstanding the seventeen years' interruption by Cambyses, it was fully finished. But he spoke not of that Temple, the matter whereof was wood and stone, but of his own body which properly is that temple in which the divinity itself dwelleth by the hypostatical union; a figure whereof was that material temple which the Jews had. And indeed had they dissolved that temple, he could have raised it up in less than three days; he could have raised it in a moment only by his word. But because they dissolved this Temple, the temple of his body, he could not by divine dispensation raise it, but in three days: For the types, and prophecies of the scripture must be fulfilled in him. It was a parable which the Disciples themselves, to whom he did not then, nor afterwards expound it, understood not till after his resurrection. How be it at that feast he did many miracles, and for those miracles sake many believed on him; to whom being persuaded but only by his miracles, he did not commit himself, because he knew their hearts, and that they were not firmly rooted, and would peradventure fall off again. Then answered the Jews, S. Joh. 2.18, 19, and said unto him, what sign showest thou unto us, seeing that thou dost these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, forty and six years was this temple in building, 20, 21, and wilt thou rear it up in three days? But he spoke of the temple of his body. When therefore he was risen from the dead, his Disciples remembered that he had said this unto them: and they believed the Scripture, 22, and the word which Jesus had said. Now when he was in Jerusalem, at the in the feast day, many believed in his name, 23, 24, 25. Nichodemus when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men; and needed not that any should testify of man: for he knew what was in man. Among these, Nichodemus a Ruler of the Jews, and a Master in Israel, being attracted by those miracles (which yet are not written) was one, but was desirous to be further confirmed by his heavenly doctrine: for, as St. chrysostom saith; They who are more gross, are drawn by signs, but they who are more rational by prophecies or by doctrine, Apud Aquin. in Catena. He therefore came unto Jesus by night, acknowledgeth him to be a master, and his master, and that he had by his miracles approved himself to be a teacher come from God. Him Christ instructeth wonderfully concerning the necessity of regeneration; of faith in his death; concerning the love of God towards the world, & condemnation for unbelief. As it is in the third chapter of the Gospel by Saint john, from the beginning of the chapter to v. 21. But our sacred History leaveth those things to expositors. The paschal solemnities being ended, jesus came from Jerusalem into judea, Christ cometh from Jerusalem into judea, and baptizeth. together with his Disciples, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and staying there some time with them, but how long it is not mentioned, he baptised, saith the text; as if it should say, he baptised them. For it is congruous, that they who were to administer that great and venerable Sacrament unto others, should first receive it themselves; and how could they receive it but of Christ his own hands? They being baptised by him, baptised others for him, and as his ministers, in no other manner than they themselves had been baptised by him, in the name of the Father, and of the Son, and of the holy Ghost. This indeed is not expressed in the Scripture, and I know that many grave and learned Authors both ancient and modern do descent from this; some thinking that he baptised none with his own hands; some, that he baptised only the Apostle St. Peter, and by him the other Disciples; some, that he baptised all the Apostles, but most probably after his resurrection: our History is not to dispute these things severally. I think it rightly deduced from the text, that he baptised with his own hands his Disciples, at that time in Judea where he than was, though it be not literally expressed that he did baptise them, no more than it is said particularly where, whom, or how he did baptise. And this I thought good for the order of our History, to premonish the Reader: The Apostles themselves (or as many of them as were called to be his Disciples (for as yet they were not made his Apostles) being first baptised; then did he dispense his Baptism by their ministry unto others, baptising them also in the name of the Father, and of the Son, and of the holy Ghost. Whereupon much people came and were baptised of them in this manner. And because the people magnified his baptism, some of the Disciples of St. John, zealously affected in their master's cause, stood up for his baptism, (which they feared would by means of this new bap isme be totally neglected) and disputed with the Jews about purifying; They contending (as St. chrysostom saith) that the baptism of their master ought to be preferred before the baptism of Christ's Disciples, as if it had some greater thing: these (as St. Augustine saith) affirming Christ to be the greater, and that therefore men ought to come unto his baptism. At that time St. john who was not yet cast into prison, being gone from Bethabara, was baptising in Aenon, Aenon. which was a certain town situate on the west side of the river of Jordan, forty and two miles from Jerusalem northward, at the distance of two miles from Salim, another town lying towards the east side of Jordan forty miles off Jerusalem towards the north, Gen. 33.18. a place of note, because that jacob sometimes dwelled there. He went thither to have the better opportunity of water, for as yet much people came unto his baptism. To end the controversy, they appeal unto St. John himself, telling him that the same person who had been with him beyond Jordan at Bethabara, whom he had baptised, and to whom he bare witness, that he had now separated himself, instituted a new baptism, and that his Disciples did baptise, and that men preferred that baptism of theirs before his, and resorted unto him to be baptised in far greater numbers. For saith the text, After these things, S. Joh. 3.22, came Jesus and his disciples into the land of Judea, and there he tarried with them, and baptised. And John also was baptising in Aenon, 23, near to Salim, because there was much water there: and they came and were baptised. For john was not yet cast into prison. 24, 25, Then there arose a question between some of john's disciples and the jews about purifying. And they came unto john, and said unto him, Rabbi, he that was with thee beyond jordan, to whom thou barest witness, 26. behold the same baptizeth, and all men come to him. Whereupon Saint john taketh occasion to preach unto them that most excellent Sermon, concerning the person, merits, and office of Christ, the sum and substance of all the Evangelicall doctrine, from v. 27. to the end of that third chapter. And here to the end that our history be not lame, we must lay down something briefly concerning Christ his baptism, Concerning Christ his baptism. and that as well concerning the name, as also touching the thing itself. The word Baptism is derived from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to plunge or dip into the water; as they do that wash any garment, or themselves. So that baptism The word Baptism. according to the meaning of the word, is plunging, dipping, or washing in water. In the Scripture it is taken sometimes in a common sense, for all manner of washing and purifying by water: but more especially such as the jews had, either by Mosaical institution, S. Mar. 7.3, 4. or by Pharisaical tradition. Sometimes it is taken in a singular or special sense, and that either metaphorically, so that by baptism is meant the cross, affliction, martyrdom, S. Mat. 20.22 which is Baptismus sanguinis, the baptism of blood. Or Synecdochically, so that by baptism is meant the effusion of the visible gifts of God, and the graces of the holy Ghost, poured forth upon the Apostles; which is baptismus flaminis, the baptism of the spirit. Sometimes in a most proper and theological sense and meaning, Act. 1.5. so that by baptism is meant that great and venerable sacrament of the new testament, whereby we are initiated in Christ, and consecrated to him: and wherein we are made members of Christ, children of God, and inheritors of the kingdom of heaven; which is baptismus fluminis, the baptism of water; S. Mat. 28.19 Baptism defined. Christ his baptism. It must be defined to be the sacrament of our purgation, whereby we are received into the Church of God, that we may be numbered with, and have our inheritance among the children of God. An happy sacrament of our water, saith Tertullian, because the sin of our pristine blindness being washed off, we are enlarged to everlasting life, lib. de Bapt. cap: 1. The jews had their purgations and purifications by water; so had the Gentiles too, as in the solemnities of Isis or Mithra: but Christ his baptism is the peculiar washing of us that are christians. Those levitical washings which the jews had, could not make him clean that was washed, Heb. 9.10. as touching sin; for so much as they were but carnal ordinances imposed on them until the time of reformation. The priests of Isis washed four times a day, and the priests of Methra they washed often; and the more they washed, the fouler they were. But baptism saveth us, (not the putting away of the filth of the flesh, 1 Pet. 3.21. but the answer of a good conscience towards God) by the resurrection of jesus Christ. The parts of it are two; there is the external part, and there is the internal part; The parts of Baptism. that is to say, the outward visible sign, and the inward spiritual grace; the signum, the sign or seal, and the res signi, the thing of the sign. The external part, which is the outward visible sign, is applied visibly by the priest or minister to the party baptised: the internal part, which is the inward spiritual grace, the thing of the sign, is wrought invisibly in the party baptised by the holy Ghost. As Saint Austin most excellently to Bonifacius, Water exhibiting the sacrament of grace without, and the spirit working the benefit of grace within, losing the bond of sin, reconciling the good of nature, do regenerate man in one Christ, generated of one Adam. Epist. 23. That external part, The external part. or outward visible sign is water; wherein the person baptised is dipped or sprinkled with it, in the name of the Father, and of the Son, and of the holy Ghost. So that the external part or outward visible sign comprehendeth two things. 1st The elementary sign, which is water, and nothing else but water. For, nihil habet rationem sacramenti extra usum à Deo institutum. Sacramental signs are by divine institution only. Act. 10.47. Eph. 5.26. Water is by divine institution, therefore this sacrament cannot be administered in wine, or any other liquor. 2ly The ceremonial sign, which is either immersion, aspersion, or pouring forth the water upon the party baptised; as they say Saint Laurence did. Those things which are by accident, not the substance of the sacrament, saith Aquinas. Of that nature is dipping, sprinkling, poureing forth water, in that nothing is prescribed to the contrary. If it be likely that Saint john the Baptist dipped or plunged those whom he baptised in the river of Jordan, S. Mat. 3.6. Act. 8.38. and that Saint Philip baptised the Eunuch in the same manner: it is altogether as probable, that those three thousand who were baptised by Saint Peter and the other Apostles in one day, Act. 2 41. and that at Jerusalem, were not dipped, but sprinkled with water. If any will object, against the use of our Church which baptizeth by aspersion, the custom of other Churches which baptise only by immersion, let him learn to know that which Saint Gregory to Leander a bishop, layeth down as a rule, In una fide nihil officit sanctae ecclesiae consuetudo diversa. So long as the faith be one and the same, a different custom bringeth to the holy Church no detriment at all. The internal part, The internal part. or thing of the sign, communiter is Christ, for he is res sacramenti, the thing exhibited in that sacrament, and in every sacrament, and that upon three principal respects: 1st. In respect of his person, for Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ God and man is exhibited, as well in regard of his divinity, as of his human nature. 2ly In respect of his merit, in that the variety and utility of the death of Christ, whereby he purchased life for us, is propounded and confirmed. 3ly In respect of his benefits, for look what Christ had, and what Christ did, he setteth forth by his sacraments, testifying by the visible signs, that he had them, and did them for us, which benefits Saint Paul reduceth to four heads, wisdom, 1 Cor. 1.30. righteousness, sanctification, and redemption. But the internal part, or thing of the sign properly, is, 1st. The precious blood of Christ, shed for the remission of sins, whereby our souls and bodies are so clean washed from original, and all actual sins, that they shall never be imputed. It is that blood of sprinkling, Heb. 12.24. that speaketh better things than that of Abel. Abel's blood was vox sanguinum, the voice of blood, and it cried aloud, but it cried for vengeance, Eph. 1.7. not for remission of sins; but the voice of Christ his blood, is remission of sins. 2ly The spiritual efficacy of the same blood, whereby we are regenerate and born again, by the mortification of the flesh, and by the vivification or quickening of the spirit. For these things doth God require by the very text and tenor of his covenant, of all those who are initiated to Christ, and consecrated, and by the sign or seal of the covenant, Rom. 6.3, 4. do give their names to him. 3ly That near union and conjunction betwixt Christ and us, whereby we are so joined unto Christ, and Christ to us, that we have put him on, Gal. 3.27. and are verily and indeed made partakers of his person, of his merit, and of all his benefits. The analogical and sacramental relation The analogical or sacramental relation. betwixt the signs and the things signified, consisteth in three things. 1st In signification, for by a most convenient proportion or similitude, the water of Baptism doth signify the blood of Christ; and the dipping of the person baptised into that water, or the sprinkling of that water upon him, the death of the old man, by mortification of the flesh; and the life of the new man, by the vivification of the spirit. And the communion of the Baptism of the faithful with Christ, doth fitly set forth that near conjunction which is betwixt Christ and them, in that he also was baptised. This is a new birth, if we die unto sin, (which is signified and represented when we are dipped into the water, or when the water is sprinkled upon us; for than we are as it were laid into the grave, and are given to understand, that we die unto sin by virtue of Christ his death, who was buried in the grave.) And if we live unto righteousness, which is signified and represented, when we are taken up from the water; for than we do as it were rise out of the grave, and are given to understand again, that we live unto God, by virtue of Christ his resurrection, Hos. 6.2. who was raised again from the dead upon the third day. 2ly This analogical or sacramental relation consisteth in obsignation: And that because as well the verity of that similitude, which is betwixt the sign, and the thing of the sign, is confirmed; as also because that the power and efficacy of them both, (in the lawful use of that sacrament) is assured by the seal. For when the Eunuch said unto St. Philip, See here is water, what doth hinder me to he baptised? Act. 8.36, to receive a full assurance by the seal? St. Philip said, If thou believest with all thine heart, thou mayest? 37. 3ly In Praebition. For the things signified and represented in Baptism, the same by baptism, are made good unto the person baptised, not by virtue of the outward act of baptism, ex opere operato, but sacramentally, and by faith. 1. Because by that sacrament he doth exhibit them to the minds of those that believe, as if they were visibly present. And again, because he doth thereby, as by his own seal, assure them that those things are certainly made good in the soul, which are showed and promised by the visible sign. When they cried out to the Apostle St. Peter, and to the rest of the Apostles, saying, Men, and brethren, what shall we do? St. Peter sends them away to the Sacrament of baptism, saying, Repent, and be baptised every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the holy Ghost. Act. 2.38. Rebecca (who was a type of the Church) found Abraham's servant at the well of water, and the Church itself (as St Augustine saith) found Christ at the sacrament of Baptism. The ends for which the sacrament of Baptism was instituted and ordained, For what causes Baptism was ordained. are either primary and antecedent, or secundary and consequent. The first respect our faith towards God; the second, our confession before men. Upon the first respect the end of baptism is, to signify, to seal, & to deliver in a sacramental manner the remission of our sins, the benefit of our regeneration, and our union with Christ. I say first, the remission of our sins: for howsoever it must be affirmed that sin, for so the state of nature doth remain in those that have received remission of sins in baptism, as touching the matter, the root, and disease of sin; (like the head of an arrow sticking still in the flesh, though the deadly wound be cured) yet for the state of the person baptised it is taken away, in as much as concerneth the guilt or form of sin, Act. 2.38. which is not imputed to the believer. For baptism is given for the remission of sins. And is (as Tertullian saith) The ablution of sins which faith obtaineth, sealed up in the Father, the Son, and the holy Ghost. The benefit of our regeneration. For being ingraffed into Christ by baptism, 2 Pet. 1.4. we are made partakers of the divine nature: (not the divine essence, but divine qualities, those supernatural graces lost by the fall of Adam, being restored in us) and we are born again of water, and of the holy Ghost, that so we may enter into the kingdom of God. S. Joh 3.5. Gal. 3.27. S. Mat. 28.19 2 Cor. 1.12 13. Rom. 6.3, 4. Our union with Christ. For we are baptised into Christ, and into the name of Christ; and by baptism are buried with Christ: and are baptised into the death & resurrection of Christ, as the Scripture speaketh. 2ly The Sacrament of baptism was instituted and ordained secundarily and consequently; To be a testimony of our piety and obedience due to God, together with the greatest gratitude for his mercy communicated to us, in and by that Sacrament. To be a distinctive sign whereby the Church in all her members may be visibly distinguished from the idolatrous heathen and unbelieving Jews; and (as Tertullian saith) the fishes, from the Vipers, Apes, and Serpents. De Bapt. cap. 1. Finally, to be a strong bond of that communion and fellowship which the Church hath: and of that mutual love and charity which all the members of the same, spiritual brethren and sisters by baptism, are obliged to conserve among themselves. 1 Cor. 12.13 But having observed thus much briefly concerning baptism, we will now proceed with our Sacred History. Christ having baptised his Disciples, did then baptise others by their ministry, St. john the Baptist goeth into Galilee. and great multitudes resorting unto his baptism, this was reported to St. John the Baptist in such manner and upon such occasion as hath been said before: whereupon St. John, when that he had given ample testimony to the person, merits, and office of Christ, did then presently, or not long after, leave off to baptise any longer at Aenon, (for it became him to give place to his Lord) and departed into Galilee, where he was imprisoned by Herod the Tetrarch, as shall be showed more at large, when the order of the History shall lead us to his decollation. But Jesus abode still in Judea, and his Disciples baptised. He abode there till within four months before harvest: and then to decline the malice of the Pharisees who maligned his baptism, and the Disciples which he made and baptised; S. Joh. 4.35 in the month of November he departed to go into Galilee. For saith the text, When therefore the Lord knew how the Pharisees had heard that Jesus made and baptised me Disciples then John. (Though jesus himself baptised not, but his Disciples) He left judea, S. Joh. 4.1, 2, 3. Christ's departure out of judea into Galilee. and departed again in o Galilee. But his way lay directly thorough the country of Samaria. Now the Samaritans were not jews, nor did they worship or consent in religion with the jews, but were the stock and offspring of those whom Salmaneser king of Assyria (having carried away the old inhabitants captive, which were jews) brought from Babylon, and from Cutha, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel. In this Province was the ancient town of Sichem, then corruptly called Sichar, 2 Kin. 17.24 which name it got as some think, from the drunkenness and deboistness of the inhabitants; for Sichar being derived of Schachar, signifieth to be drunk. Nigh to this place was that parcel of ground, which jacob gave unto joseph his son, Gen. 48.22 Jos. 24.32. a portion above his brethren: there was joseph himself buried. And nigh to this place was jacobs' well, a well which jacob made and left to the inhabitants of the place. To that Well the people of Sichar resorted for water, and Christ being wearied with his journey, comes thither and sat upon the well about noon tide, the usual time of refection, his Disciples being gone into the city to buy meat for their dinners. Mean while a certain woman comes from the city thither to draw water; The History of the Sam●ritan woman. of her, he asketh water to drink. She perceiving him to be a jew, demanded of him why he would ask drink of her that was a Samaritane, seeing that the jews and Samaritans had no converse. Christ hereupon taketh occasion expressly to preach himself to be the Messiah: For said he, If thou knewest the gift of God, and who it is that saith unto thee, Give me to drink, thou wouldst have asked of him, S. Joh. 4.10 and he would have given thee living water. The woman objected, (not knowing what it was that he thirsted, namely her faith: nor what water it was that he had to give, namely his Spirit; but knowing that the Jews did not, would not, use the same vessels with the Samaritans) that he had nothing of his own to draw the water with, and that the well was deep, from whence then could he have that living water? 11, That the water of any other fountain could not be better, nor more abundant, seeing that for the goodness of it, Jacob himself, and his children drank thereof, and were well content therewith; and for the abundance, he had enough there for all his . From whence she inferreth, that he who will pretend to have any such living water, must make himself to be greater than Jacob. Christ did not say in express terms, that he was greater than Jacob, 12, but infers it from the woman's own argument, because he had better water to give. For, saith he, whosoever drinketh of this water shall thirst again; But whosoever drinketh of the water that I shall give him, 13, shall never thirst: but the water that I shall give him, shall be in him a well of water springing up into everlasting life. 14, The woman thinking that he had spoken of some material water which he had to give, doth now herself thirst for that water, 15, 16, saying, Sir, give me this water that I thirst not, neither come hither to draw. Jesus saith unto her, Go, call thy husband, and come hither: as if he should say, that I may give it unto you both. 17, The woman told him, that she had no husband. He tells her; that she said truly, for she had five husbands before, but this with whom she did now cohabit, 18, 19, was not her husband. The woman thereupon affirms him to be a Prophet, Sir, I perceive that thou art a Prophet: questions him concerning divine things; and first of all, concerning the peculiar place of divine worship, whether the temple at Jerusalem, where the jews still worshipped, or the Anti-temple which had been upon mount Garizim, where the Samaritans worshipped in times past, before that temple was destroyed by john called Hircanus, high Priest of Jerusalem (Vid. joseph. antiq. lib. 11. 20. ) were that proper place where men ought to worship. He answered the question enigmatically, reproveth the ignorance of the Samaritan-worship, tells her, that salvation is of the jews, and what is the true Evangelicall worship. The woman telleth him, v. 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, v. 31, 32, 33, 34, 35, 36, 37 that the things concerning God's worship, shall be fully regulated by the Messiah. Christ telleth her plainly, that he is the Messiah. Then came the Disciples, and they marvelled that he talked with a woman. The woman leaves her water pot, and goes into the city to call her neighbours to come forth, and to see the Messiah; mean while the Disciples pray him to eat: he eateth not, but declareth unto them his zeal to God's glory. The woman made relation to the Samaritans of what Christ had told her, 38, 39 and many of them believed on him before they saw him. But when they were come unto him, they besought him that he would tarry with them, and he abode with them two days. And many more believed because of his own word, commended the woman highly, v. 40 41, 42 and make a lively confession of their faith. A most remarkable History, wherein the learned Fathers do find many excellent, and most profound mysteries. Christ was not sent, but unto the lost sheep of the house of Israel, S. Mat. 15.24 therefore might he not abide altogether among the Samaritans: it was his great grace that he vouchsafed to abide with them two days; which being expired, he left them by his bodily, but not by his spiritual presence, and went into Galilee, jesus cometh into Galilee. but not to Nazareth at that time: for he had testified, S. Mat. 4.13. S. Joh. 4.44, that a Prophet hath no honour in his own country. Then when he was come into Galilee, the Galileans received him, having seen all the things that he did at Jerusalem, at the feast: for they also went unto the feast. And first he goeth directly to Cana of Galilee, 45, where he made the water wine. During the time of his abode there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 46. Healeth the Ruler's son by his word. St. Luc. 8.3. a certain noble man, ruler, or courtier (probably Chuza Herod's steward, whose wife Joanna was one of those believing women, who ministered unto him of their substance) when he heard that Jesus was come out of judea in to Galilee, came unto him, and invited him to come unto Capernaum, and to heal his son, who was sick there, and at the point of death. He went not presently down with him, but cured his son who was dangerously sick of a fever, by the power of his word; whereupon the ruler believed, and his whole house, as the story is reported at large by St. john cap. 4. which was not the second miracle that he did, but the second miracle which he did in Galilee, and was done when he was come thither out of judea. Shortly after he went down to Capernaum, v. 54. and dwelled, or made some longer abode there, as St. Matthew saith, who makes no mention of his going to Cana first: in the mean time preaching the Gospel wheresoever he came, he went first to Nazareth (which was but eight miles from Cana), in which city he had been brought up. And as his custom was, went into the Synagogue on the sabbath day, and stood up to read. S Luc. 4.16 And there was delivered unto him the book of the Prophet Isaias, out of which he read a Text, expounding the same to the admiration of all that heard him; and although they could not deny the verity of his doctrine, but bare witness to it, wondering at the gracious words which proceeded out of his mouth; yet hecause he did not speak placentious things, they were all filled with wrath, and thrust him out of the city, and would have broke his neck, as St. Luke saith, cap. 4. The Synagogues therefore were public Congregations, and places consecrated for religion, and for the public worship and service of God, whither the people resorted every sabbath day, to hear the law and the Prophets read and expounded; and the Rector or Ruler of the Synagogue was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 15.21. S. Mar. 5 22 Christ therefore being come from Nazareth into Capernaum, strait way on the sabbath day entered into the Synagogue and taught. S. Mar. 1.21, And they were astonished at his doctrine, for he taught them as one that had authority, and not as the Scribes. And there was in their Synagogue, 22, a man with an unclean spirit, who hearing him to teach with authority as being the Lord of Moses, and of all the Prophets, 23, Christ known of the Devils to be the Messiah. 24, and he who put his word into their mouth, cried out, saying, let us alone, what have we to do with thee, thou jesus of Nazareth, art thou cone to destroy us? I know thee who thou art, The holy one of God. The Devils therefore knew him to be the Messiah, though not certainly and without doubting; the knowledge which they had of him, they had from him. Tantum verò iis innotuit, quantum voluit; tantum autem voluit, quantum oportuit: saith St. Augustine. Civit. Dei, lib. 9 cap. 22. He was so much known of them as he pleased, and he was pleased to be known by them, so much as it was fit for them to know him. That is, to testify of him so far as he pleased that they should, and to obey his word. 25, And jesus rebuked him, saying, hold thy peace, and come out of him. And when the unclean spirit had torn him, and cried with a loud voice, 26, he came out of him. And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, 27, and they do obey him. And immediately his fame spread abroad (therefore would he that they should obey his word) throughout all the region round about Galilee. As soon as he had wrought the miracle upon the daemoniak man, and was come forth of the Synagogue: Saint Peter's wives mother healed. to the end that he might refresh himself, he entered into a certain house, which was the house of Saint Peter and Saint Andrew, who dwelled together at Capernaum, and had with him his disciples Saint James and Saint John. There Saint Peter's wives mother lay sick of a , and anon they tell him of her, (and besought him for her, saith Saint Luke) And he came and stood by (or over) her, S. Luc. 4.38. and took her by the hand, and lift her up, and immediately the left her, and she ministered unto them. S. Mar. 1.31, She did wash their feet, and served at supper. And at even when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils. And all the city was gathered together at the door, 32, 33, (for then the sabbath was ended when the sun was set, and then it was lawful for them to flock together to behold his miracles) And he healed many that were sick, (for many there were which were brought unto him) and cast out many devils, and suffered not the devils to speak, 34, because they knew him; or to say that they knew him. For the devils, though they knew not his divinity, yet as Saint Augustine saith, they knew him to be Christ, because they saw in him all those signs which were foretold by the Prophets. But he would not receive the devil's testimony, because he would manifest himself to be the Messiah by his own works. Having lodged (as is evident by the circumstances) that night in Saint Peter's house; in the morning he risen up a great while before day, and went out and departed into a solitary place, a●d there prayed. He needed not to pray, 35, faith Saint chrysostom, for it was he who received the prayers of men; but this he did by dispensation, and to give good example unto u●. And Simon and they that were with him, namely, 36, Saint Andrew, Saint James, and Saint John, when it was day, and the sun was up, followed after him. And when they had found him, 37. they said un●o him, All men seek for thee, praying him, as it should seem, that he would return again to Capernaum. S. Luc. 4.42. The people also sought him, and found him, and stayed him that he should not departed from them. And he said unto them, Let us go into the next towns, that I may preach there also, for therefore came I forth. Or, as Saint Luke hath it, S. Mar. 1.38. I must preach the kingdom of God to other cities also; for therefore am I sent. S. Luc. 4.43. So he did not return with them to Capernaum, but went about, and preached in their Synagogues, thorough out all Galilee, and cast out devils. Now when Jesus saw great multitudes about him, he gave commandment to departed to the other side. S. Mat. 8.18. A Scribe would follow Christ. And as they went towards the sea to take shipping, a certain man who was a scribe, a lawyer, or an interpreter of the law, taking occasion by the present command, (whether out of hope of gain, out of ambition, or out of good affection, we cannot determine) offered his attendance, and professed to follow him, and to be his disciple whithersoever he should go. But Christ mindeth him of his present condition, 20, saying, The foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head. Whereby he did not repel him, but gave him to understand rather, that his disciples must be content to follow him in poverty, and not to expect any worldly gain by being his disciples, as Saint Hierom conceiveth this scribe did. Having made this answer to the scribe, he calleth one to be his disciple, and saith unto him, S. Mar. 8.21. Another called interposeth delay. Fellow me, therefore Saint Matthew saith, that he was his disciple, because he was then made his disciple by vocation. But he desired first to bury his father, who was then either newly dead, or whom he expected that he could not live long, by reason of his present weakness or great age. But Christ who did not discommend his piety towards his father, gives him to understand, that his disciples must set nothing in competition with the business of their Lord, S. Luc. 9.60. saying, Let the dead bury their dead, but go thou and preach the kingdom of God. There was yet a third that would willingly follow him, but cannot presently; he would first go home and take leave of his friends there. The request of a third man. S. Luc. 9.61, Lord (said he) I will follow thee; but let me first go bid them farewell which are at home in my house. To whom he replied, that his disciples must blow in the field of God, and to the end that they may make strait furrows, they must have a care to look always forwards; 62. for, No man having put his hand to the plough, and looking back, is fit for the kingdom of God. Ille aspicit retro, qui à bono inchoato deficiens, ment ad saecularia redit. He looks backwards, who revolting from the good which he hath begun, doth return in mind to worldly things; saith Stella, upon the same place. These occurrences being upon the way, they come unto the sea, and having dismissed the multitude, he entered into a ship which was provided for him: there being also other little ships. and when he had given command, they hoist sails, and make over the lake all together: and as they sailed he was in the hinder part of the ship, and slept upon a pillow. He being asleep, (yet not unwitting of their present distress, He stilleth the sea. S. Mar 4.37. nor of the miracle that he would do) There arose a great storm of wind, and the waves beat into the ship, so that it was now full. It was no ordinary storm of wind, but extraordinary, and unusual, sufficient to put them in fear and jeopardy; wherefore they came to him, and awoke him, saying, Master, master, we perish: Carest thou not that we perish? S. Luc. 8.24. S. Mar. 4.38. But he reproves the weakness of their faith, Why are ye fearful, O ye of little faith? And then he arose and rebuked the wind, and said unto the sea, Be still, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. Mat. 8.26. S. Mar. 4.39, be thou bridled or muzzeled, a metaphor taken from dogs and wild beasts, whose mouths are wont to be tied up and muzzeled to keep them from biting. And the wind ceased, and there was a great calm. And they feared exceedingly, and said one to another; What manner of man is this, that even the wind and the sea obey him? 41. They might well fear and wonder too, for they had seen two miracles in one, both of them above nature; for the wind ceased, and the sea was presently calm. And this may well be supposed to have been the subject of their talk, and as well of these who were in the same ship with him, as of those also who sailed by him in the other ships, till they arrived in the country of the Gergesens or Gadarens, which the vulgar translation calleth regionem Gerasenorum, a country lying over against Galilee. Gadara, Gadara. was a city of the Jews, in the tribe of Gad, or as some say, of Manasses, situate in a very high mountain upon the east side of the sea of Galilee, beyond Jordan, from whence the country had its name. Being arrived there, immediately there met him two daemoniack men, Two demoniac men cured. S. Mat. 8.28, 29. S. Luc. 8.27, which came out of the tombs, very fierce, so that no man might pass by that way. And they both cried out, What have we to do with thee, Jesus thou son of God? Art thou come hither to torment us before the time? But one of them, whose narration is particularly prosecuted by Saint Luke, had many devils, and a long time he beware no , neither abode in any house, but in the tombs; When he saw Jesus, he cried out, and fell down before him, 28, and with a loud voice said, What have I to do with thee, Jesus thou son of God most high? I beseech thee torment me not. The reason why he so fell down and besought him, was, because he had commanded the unclean spirit to come out of him, which did so much afflict him, that oftentimes it had caught him, and he was kept bound with chains and in fetters: and he broke the bands, and was driven of the devil into the wilderness. 29, Jesus therefore demanded the name of that devil, and he said, Legion, (not telling his name but their number) because many devils were entered into him. 30, He asked his name, not because he knew it not, but that his divine virtue might be the more conspicuous. He asked one devil, the chief of those devils with which he was possessed, and one answered for all, and said, Legion. A legion is said to be six thousand six hundred sixty and six; some say but six thousand; some double the number for foot soldiers; some compute but seven hundred thirty and two horsemen for a legion. Howsoever it be computed, for it appeareth in Livy, that the number of a legion is not always certain: yet certain it is, that a legion of devils did possess that miserable man. And all the devils besought him that he would not command them to go out into the deep, 31, to go down into hell, so as never to return again. But if he would needs cast them out, that then he would suffer them to go away into the heard of swine; for there was an heard of many swine feeding on the mountain; which when he had permitted, then went the devils out of the men, and entered into those swine. And the whole heard possessed with the devils ran violently down a steep place into the lake, and were choked, being about two thousand, as Saint Mark saith, cap. 5. v. 13. Whereat the herdsmen fled, and made relation of it, both in the city and in the country, and they came out to see what was done, and came to Jesus, and found the man out of whom the devils were departed sitting at the feet of Jesus, (hearing his heavenly doctrine, and acknowledging the benefit which he had received) clothed, and in his right mind: 35, 36, and they were afraid. They also which saw it, told them by what means he that was possessed of the devils, was healed. Then the whole multitude of the country of the Gadarens round about, besought him to departed from them, for they were taken with great fear; and he went into the ship and returned back again. 37, Now the man out of whom the devils were departed, besought him that he might be with him. But Jesus sent him away, 38, 39 saying, Return to thine house, and show how great things God hath done unto thee. And he went his way, and published thorough out the whole city, how great things Jesus had done unto him. He would not have him to be with him, because he would not seem to boast of what he had done; for if he should have led about with him those whom he had cured, he might have been thought to have sought glory of men. Neither would he have him with him, because he might do more good by preaching Christ, and what he had done for him, then by following of him in person. He was not commanded to preach what great things Christ had done unto him, but what great things God had done unto him, and yet he preached how great things Jesus had done unto him; for being illuminated from above, he believed him to be God. And being healed both in mind and body, he knew Jesus to be God, and by preaching him so to be, he fulfilled his commandment. It seems by the requests which they made, the devils had found a great harvest among the Gadarens. The devil's petition three things. S Luc. 8.31. S. Mar. 5.10. Three petitions they had to Christ. That he would not command them to go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; into the deep, into hell. That he would not send them away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of the country. That if he would needs cast them out, that then he would send, or suffer them to go, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into the heard of swine. Hell they feared and abhorred for the torments-sake. S. Mat. 8 31. The country they liked for the success which they found there. But why into the swine? They known the nature of the people, and that they were covetous: this present loss would either enrage them against him, or put them in fear of further and greater losses to be sustained by him. Therefore that which Christ fore-knew, and which the Devils aimed at, came to pass, the Gadarens besought him that he would departed out of their coasts; And he entered into a ship, S Mat. 9.1. and passed over and came into his own city. That was Capernaum, for there he dwelled, and in that place he left his mother, while he went about all the cities preaching the Gospel of God, and doing good by the miracles which he wrought; having left Nazareth, as is said before. Now as he was preaching upon a certain day in some house of that city, (most likely his own where he dwelled) there being present Pharisees, Scribes, and Doctors of law, which were come out of every town of Galilee, and from Judea, and from Jerusalem, being brought thither by the fame that went of him; A certain man sick of the Palsy, The paralytic man cured. who was not able to rise out of his bed, was brought, carried in his bed by four men, who finding no means to bring him in, by reason of the multitude of the people, thronging in the house, and about the doors; they ascend the house withal, and having uncovered the roof, they let him down together with his couch into the midst before him. jesus seeing the faith as well of the sick man, as also of those that brought him, forgave him his sins, saying, Thy sins are forgiven thee. This when the Scribes and Pharisees heard, they reasoned secretly, and in their hearts, saying, Who is this that speaketh blasphemies? Who can forgive sins but God alone? They thought him to be no other but a mere man, but he will convince them of this divinity. 1. By discovering the secrets of their hearts, which none can do but God that made the heart. They reasoned in their hearts, and he replied, Why reason ye these things in your hearts. S. Mar. 2.8. 2ly By evidencing his power and authority to forgive sins. For that they might know that he had power and authority to forgive sins, He saith to the sick of the Palsy, I say unto thee, Arise, and take up thy bed, and go thy way unto thine house. For to heal the body imperatiuè, 11. and by command of his own word only, is of equal power as to forgive sins, which none can do but only God. Therefore when he risen up immediately before them all, took up his bed, and went forth, they were all amazed and glorified God, and were filled with reverential fear, S. Luc. 5.26. S. Mar. 2.20: saying, We have seen strange things to day. We never saw it on this fashion, viz. In the curation both of mind, and of body. After this twofold mercy done to this Paralytic man, he took occasion to go forth and to teach the people by the sea side, S. Mar. 2.13. and going by the place where the customs were received, he saw St. Matthew St. Matthew called from the receipt of custom whose name also was Levi the son of Alpheus, one of the Publicans, sitting there to receive customs; for Capernaum was a sea town, and there the merchants did pay the customs into the hands of the Publicans. He went not that way by fortune or chance, but that according to the good pleasure of his will (then to be manifested in the vocation of this blessed Apostle) he might find him there, and call him from thence. Who being called in these words, S. Luc. 5.28, 29. Fellow me, he left all, rose up, and followed him. Yet not so, but that he went home to his house, where he made a great entertainment for him. St. Luke saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great feast, Splendidum convivium, a sumptuous banquet. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signify a feast or banquet, but as Erasmus observeth out of Athenaeus, a rich or sumptuous feast, by which name the learned Fathers are wont to style the sacred Eucharist. He would spare no cost to entertain his Lord, who in great favour had called him to be his Disciple. At this feast was a great company of guests, Publicans, and others who were criminous and scandalous persons, with whom he vouchsafed to sit down, and to eat and drink. Whereat the Scribes and Pharisees, (proud hypocrites) murmur, and upbraid him, and his Disciples. But he defendeth both himself and them by a Proverbial: S. Mat. 9.12 The whole need not a Physician, but they that are sick; biddeth them to go and learn the meaning of the Prophet, Hos. 6.6. I will have mercy and not sacrifice: for he came not to call the righteous, but sinners to repentance. Inferring that he would open heaven gates unto such upon their true repentance, when such proud hypocrites as they, righteous in their own eyes, shall be utterly excluded for their unbelief and hardness of heart. Question proposed by St. john's disciples. Now the Disciples of St. John, and of the Pharisees, used to fast oft, and to pray much; therefore some of the Disciples of St. John, (by the instigation of the Pharisees, as it should seem) came unto him and said, Why do we, and the Pharisees ●ast oft, but thy Disciples fast not? S. Mat 9.14. S. Mar. 2.18, 19, 20, 21, 22 S. Mat. 9.14, 15, 16, 17. S. Luc. 5.33, 34, 35, 36, 37, 38, 39 his answer is not direct, but by similitudes, the children of the marriage chamber must not fast in presence of the Bridegroom; a piece of new cloth must not be put into an old garment: new wine must not be put into old bottles: No man having drank old wine, strait way desireth new; by all which he defendeth his Disciples for not fasting, showing that it was not seasonable for them as yet to fast. While he yet spoke these things unto them, there came a certain Ruler, S. Mat. 9.18 S. Mar. 5.22 S. Luc. 8.41 one of the rulers of the Synagogue, Jairus by name, saith St. Mark, and with him St. Luke. Genebrard in his Chronologie, telleth us out of the Rabbins, that the Prophets ceasing (which was under the second temple) the jews had that which they called the great Synagogue, The history of Iair●s, and of his daughter cured. consisting of an hundred and twenty men, whereof some were Nobles, some Plebeians; those did amend the Scriptures where they had been depraved, and did constitute the canon, of which great Synagogue were Princes, Ezra, Nehemiah, Mardochai, Zorobabel, Joshuah, the son of Josodec, also Daniel, Ananias, Azarias, Misael, Haggai, Zechariah, Malachi. ad an. 3638. But the Synagogues so often mentioned in the new Testament, were places of convening, where the people assembled to pray, and to hear the law and the Prophets. Their antiquity seems to have been from the captivity of Babylon, to supply the place of the Temple; and after their return were built, and the use of them retained in their own country; and after their example in Asia, Egypt, and Europe, whither the jews were dispersed. So that finally their number so increased, (especially in judea) that in Jerusalem itself are reported to have been, in the latter times of it, no less than four hundred and eighty Synagogues, the rulers whereof were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Princes or Praefects. And such a one was this jairus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Matthew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith St. Luke, a Prince or Ruler of the Synagogue. To this man there was one only daughter, at that time dangerously sick, and even at the point of death; he therefore came to jesus, worshipped him, and fell down at his feet, instantly beseeching him that he would come to his house, and lay his hands upon her, that she might be healed and live. Christ took compassion upon him, went presently with him, being attended by his Disciples, and much people, who followed, and thronged him. And as he went, S. Mat. 9.19 S. Mar. 5.24 S. Luc. 8.42 S. Mar. 5.25 The woman cured of a bloody issue● 26, 27, 28, 29, 30. A certain woman which had an issue of blood twelve years. And had suffered many things of many Physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, when she had heard of jesus, came in the press behind, and touched his garment (the hem, or border of his garment) For she said (within herself) If I may touch but his clothes, I sh●● be whole. And strait way the fountain of her blood was dried up, and she felt in her body, that she was healed of that plague. jesus immediately knowing in himself that virtue had gone out of him, turned him about, in the press, and said, Who touched my clothes? when all denied; his Disciples, St. Peter, and the other Disciples, thinking that to be a frivolous question, replied, that the multitude pressed, and thronged him, and would he then ask, Who it was that touched him? Indeed, the Disciples knew not to what end that question tended. He did not ask this question, because he knew not who it was; but that upon the confession of the woman, the miracle might be manifested, God also glorified, the people edified, and the Ruler of the Synagogue confirmed as touching the cure of his daughter. And jesus said, S. Luc. 8.46 S Mar. 5.32 some body hath touched me; for I perceive that virtue is gone out of me. And he looked round about to see her that had done this thing. And when the woman saw that she was not hid, she came trembling, and falling down before him, and declared unto him before all the people, S Luc. 8.47 for what cause she had touched him, S Luc. 8.48 S Mar. 5.34 and how she was healed immediately. And he said unto her, daughter be of good comfort, thy faith hath made thee whole, go in peace, and be whole of thy plague. This woman it seems was not a jewess, but a woman of the Gentiles, who had her habitation at Caesarea Philippi, which city was first called Laish, but when the Danites had wan it, they called it Dan, after the name of Dan the son of Jacob, Jud. 18.29. the father of their tribe. But Philip Tetrarch of Iturea and Trachonitis, in favour of Augustus Caesar, from whom he had his tetrarchy, beautified that city, and called it Caesarea Philippi, Caesarea Philippi. after both their names. But the Greeks afterwards called it Paneas, because the image of their false God Pan, was erected there. It was situated nigh the mountain Antilibanus, an hundred and four miles from Jerusalem toward the north, not far from the mountains Jor and Dan, which joining and running together on the east side of this city, give the name to the river Jordan. She being cured in such manner as hath been said, returned home to her house. And because it was the manner of the Gentiles, to honour their Benefactors with statues, She erected a statue. she, to the end that she might express her gratitude for the benefit which she had received, set up nigh to the door of her house a pillar of stone, and thereupon a statue of brass, in form of a man, and at the feet of that, another in form of a woman kneeling, and making supplication, as the image of Christ, and of herself when she touched the hem of his garment; which statue remained there a long time. And we have it out of Nicephorus Callistus, that when Julian the Apostata, to despite our Saviour, caused it to be broken down, and contumeliously used, commanding his own statue to be set up in place of it, his statue was destroyed by fire from heaven, which smote through the breasts of it, and having broken off the head 〈◊〉 the neck, threw it with the face to the ground. Lib. 10. cap. 30. If images be superstitiously abused, I deny not but it is lawful for those that are in place, to take them away, (even the images and statues of Christ, and of his Saints,) so that it be done orderly, and without contumely to those whom they do represent; at no hand by a furious rabble of Iconoclasts, under pretence of reformation. And thus much concerning this Haemorrhous woman. While he yet spoke, there came from the Ruler's house, some who brought him sad tidings of the death of his daughter, which said, S. Mar. 5.35. S. Luc. 8.49. Thy daughter is dead, why troublest thou the master any further: Trouble not the Master. They would not have him to be put to the pains of any further travel, and wearied with the journey; for the child being dead, He goeth to Jairus house and raiseth up his daughter there. there was nothing further to be expected. But they knew not his counsels; for therefore (as St. Gregory Nyssen observeth) did he stay upon the way, and spend some time in the cure of that woman, that in the mean time the damsel might die. De opificio hom. cap. 25. This message being told unto him by jairus himself, He answered him, saying, Fear not, believe only, and she shall be made whole. 50. And so proceeds on the journey, & goes with him, till they come to his house. There they find all the people weeping and bewailing her untimely death, a great tumult and concourse of people, with whom were the minstrels, pipeing, and playing upon pipes and flutes, in mournful and lugubrious modulations, as the manner of the Jews than was at funerals, and in the houses where the dead were: a custom which they had learned of the Romans. So he goeth into the house, permitting none to follow him, saving Saint Peter, Saint james, and Saint john the brother of Saint james. And being come in, he rebuked the people for tumulting in that manner, telling them that there was no occasion for such their weeping, and wailing, and mourning, and pipeing, S. Mat. 9.24. S. Mar. 5.39. S. Luc 8.52, and therefore bidding them to give place; why did they make so much ado and weep? Weep not, she is not dead, but sleepeth. Hereupon they all left weeping, and burst out into laughter, laughing him to scorn, knowing that she was dead. But he put them all out, 53. and then he taketh the father and mother of the damosel, and those three disciples whom he had with him, and entereth into the place where she lay dead, and took her by the hand and said unto her, Talitha cumi, which is being interpreted, S. Mar. 5.41. Damsel (I say unto thee) arise. So he took her by the hand, and her spirit came again, and she arose strait way, and they were astonished with a great astonishment. For now they understood in what sense he had spoken it, when he said that she was not dead but slept: she did but sleep to him, to whom it was as easy to raise her from the dead, as to wake her out of a natural sleep. S. Luc. 8.56. S. Mar. 5.42. And he charged them straight (to wit her parents) that no man should know it: and commanded that something should be given her to eat, that so by eating, which is a vital operation, they might know that she was made alive indeed. But such a miracle could not be hidden, for Saint Matthew saith, S. Mat. 9.26, that the fame thereof went abroad into all that land. How long he stayed with Jairus and in his house, after that he had done this miracle upon his daughter, it is not mentioned; probably till he had accepted his entertainment, and had refreshed himself and his disciples, with some food after their travel. And then as they went out, and were departed thence, Two blind men restored to sight. two blind men, (who it is likely had given their attendance about the door, and watched the opportunity) followed him, crying and saying, Thou son of David have mercy on us. He stood not still, 27, nor conferred the cure presently, but after he was come into an house, the blind men came to him: And Jesus said unto them, Believe ye that I am able to do this? They said unto him, Yea Lord. 28, 29, Than touched he their eyes, saying, According to your faith be it unto you. And their eyes were opened. And Jesus straight charged them, saying, 30, See that no man know it. Observation. It was because he would decline the envy of the Pharisees, whom he knew that they would slander him, and deprave his miracles. They could not endure to hear with patience the report of his lesser miracles, much less would they have the patience to hear that he had raised the dead, and given sight unto the blind. For concerning these two sorts of miracles, he interdicted the reporting of them. But these two blind men, notwithstanding the interdiction, when they were departed, 31, A dumb man dispossessed of a devil. 32, 33, 34. spread abroad his fame in all that country. Now as they went out of that house, where he had wrought the former miracle, Behold they brought to him a dumb man possessed with a devil. And when the devil was cast out (by the power of his word) the dumb spoke, and the multitude marvelled, saying, It was never so seen in Israel. But the Pharisees said, he casteth out the devils through the prince of the devils. Of which miracle, because there is no more set down, I have no more to say. That which we have next to take notice of, is, how the covenant was administered by him the year past, for the breaking of the serpent's head, and for the abolishing of the old testament. The Recapitulation. By the record of Saint John at Bethabara, to the priests and levites that were sent. By coming to Jordan himself the second time to receive the testimonies of Saint John, before all the people, and to his two disciples. By calling Saint Philip first to be his disciple. By being present at the marriage in Cana, and by his first miracle there. By doing all his miracles for the glory of God, and for the utility and profit of men. By calling disciples to be his disciples by adhaesion. By going up with them to Jerusalem, at the second , after his baptism. By visiting the temple. By promising to raise the temple of his body. By baptising his disciples, and by dispensing his baptism by their ministry. By converting the Samaritans. By healing the ruler's son by his word. By being known of the devils to be the Messiah. By casting them out by his word. By healing Saint Peter's wives mother. By rebuking and by stilling the winds and the sea. By casting out a legion of devils at once. By remitting his sins to the paralytic man, and by curing his disease. By calling Saint Matthew from the receipt of custom. By healing the haemorrhous woman. By raising up Jairus daughter. By restoring sight to two blind men. By dispossessing a dumb man. It became him who humbled himself, and was made man for the redemption of all mankind, to be recorded by Saint John; to receive his testimonies; to call Saint Philip first; to be present at the marriage in Cana, and to do his first miracle there; to do all his miracles for the glory of God, and for the utility and profit of men; to call disciples to be his disciples by adhaesion; to go to Jerusalem; to visit the temple; to promise the resurrection of his bodily temple; to baptise his disciples, and to dispense his baptism by their ministry; to convert the Samaritans; to heal the ruler's son by his word; to be known of the devils to be the Messiah; to cast them out by his word; to heal Saint Peter's wives mother; to rebuke and still the winds and the sea; to cast out a legion of devils at once; to remit the sins, and to cure the disease of the paralytic man; to call Saint Matthew from the receipt of custom; to heal the haemorrhous woman; to raise up Jairus daughter; to restore to sight two blind men; to dispossess a dumb man. And thus our sacred history doth put an end to the second year after his Baptism, which was the one and thirtieth year of his age. In the month of November, in that one and thirtieth year of his age, the year preceding this which we now begin, (which was four months before harvest, S. Joh. 4.35. as is expressly observed by Saint John) Jesus, to decline the malice of the Pharisees, who maligned his baptism, and the number of his disciples, departed out of Judea to go into Galilee. And Saint John makes relation of his going through Samaria, and giveth us the history of the Samaritan woman, which none other of the Evangelists doth: but saith almost nothing of his acts for those four months, neither was it needful, for he writing his gospel last of all, regarded not to make repetition of those things which had been sufficiently commemorated by the other, seeing that his drift was chief to observe those things which had been pretermitted by them. The four months therefore being expired, Christ goeth up to the at Jerusalem. Levit. 23.10. there was a feast of the Jews. It was the feast of the ; for than came harvest, and upon the second day after the eating of the , which was the second day of sweetbread, the law commanded that they should offer a sheaf of new corn before the Lord, to crave his blessing upon their harvest. This was the third after his baptism, and to this went Jesus, as well to fulfil the righteousness of the law, as also to do the work for the which he was sent. Now there was at Jerusalem, Neh. 3.1, 32. The pool of Bethesda. nigh to the sheep-gate, or market, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a pond or pool, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sheep pond or pool: a pond or pool where sheep and other cattle were watered or washed, and wherein specially the carcases of sheep and other beasts to be sacrificed were washed. That pool was called Bethesda, which signifieth the house of passage, effluxion or effusion of water: which pool had five porches. In these lay a great multitude of impotent folk, of blind, halt, S. Joh. 5.1, withered, waiting for the moving of the water. 2, For an Angel went down at a certain season into the pool, and troubled the water; whosoever than first after the troubling of the water stepped in, 3. was made whole of whatsoever disease he had. This was miraculous; but what angel it was that troubled the water, how long that water had been so troubled, at how many times of the year, whether at all the solemn feasts, whether only at the feast of pentecost, or at the , whether once only or at more times in the year, whether at times certain or uncertain, it is not mentioned. It is also marvellous, that none of the other Evangelists, nor any other Scripture-writers, either canonical or apocryphal, which were before Saint john, no nor Philo nor josephus, who were after Saint john, ever made mention of such a miracle there. It makes me to conclude with my most learned author, and late reverend Diocesan, that therefore it may seem nec antiquum fuisse, nec multum temporis perdurâsse, not to have been of antiquity, nor to have lasted long, Episcop. Norwic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tom. 1. par. post. f. 112. The miracle was ceased before Tertullia's time, and as it should seem, so soon as they had filled up the measure of their iniquities in the death of the just one, adver. jud. cap. 13. It was not only a miracle, but a great mystery: and so do the learned fathers understand it, though they diversely apply it. Most of them to the sacrament of Baptism, wherein a man is made whole of all spiritual diseases by the holy Ghost. Among that multitude of impotent folk, lay a certain man which had an infirmity (conjectured to be the palsy, a disease wherein either all the body, The impotent man cured, who had been diseased 38 years. or some one or more of the members, be mortified, and deprived of feeling and moving, as the hands, the eyes, etc.) thirty and eight years. His disease had made him impotent, his poverty had made him unable to hire any one to attend upon him, and to put him into the water when it should be moved, and the long continuance of his impotency had made him miserable. A fit object was he for Christ his mercy. Therefore said he unto him, Wilt thou be made whole? not because he did doubt of it; for what impotent man would not be made whole? But he would have him to behold the true physician, whose coming was to cure those that are willing. The man telleth him the cause why he had not been cured. He was poor, and had no man when the water was troubled, to put him into the pool: he was also more impotent than others, so that always while he was coming, (who could make no haste by reason of his impotency) some one or other stepped down before him. Christ therefore cureth him by his word, commandeth him to arise, to take up his bed and walk, which he did immediately. For so is the history delivered by Saint John. S. Joh. 5.1, And there was a feast of the jews, 2, and jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market, a pool, which is called in the Hebrew tongue Bethesda, 3, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 4, For an angel went down at a certain season into the pool, and troubled the water; whosoever than first after the troubling of the water stepped in, 5, was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, wilt thou be made whole? 6, The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool; but while I am coming, 7, 8, 9 another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked; and the same day was the sabbath. By occasion of the Sabbath day, (and it seems that it was that Sabbath which St. john calleth an high day, S. Joh. 19.31 namely the first or great day of the feast, in which they did eat the , and had eaten it the evening before) the jews take upon them to quarrel the poor man that was made whole, objecting to him the breach of the law. It is the sabbath day, The poorman quarrelled by the Jews. v. 10. it is not lawful for thee to carry thy bed. It was indeed unto the Jews a breach of the law, and a great offence to bear any burden upon the sabbath day; for thus saith the Prophet Jeremiah. Thus saith the Lord; take heed to yourselves, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem. Jer. 17.21, Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hollow ye the sabbath day, as I commanded your fathers. 22, The charge therefore against him was great that he violated the sabbath, nay the greatest of all the sabbaths, the great day of the feast, the high day. Neither doth he deny the violation of the sabbath to be a great offence, nor doth he seek to extenuate his fault, but justifieth the bearing of that burden, by the authority of him that had commanded him so to do: and that was he by whom he was made whole. He that made me whole, the same said unto me, Take up thy bed and walk. Hereat the Jews enraged, 11. demand not the cure, nor who it was that had healed him, nor how, or in what manner he had done it: but who it was that had given him commission to carry a burden upon the sabbath day. What man is that which said unto thee, Take up thy bed and walk? 12, They inquire what man it was, to the end that they might persecute him. But he that was healed, could give no satisfactory answer, for he known not who it was, And Jesus had conveyed himself away, a multitude being in that place. 13, Then having first disposed his burden, he comes to the Temple, to worship, and to praise God; jesus findeth him there, putteth him in mind of the benefit which he had received, to the end that he should be thankful, acknowledge him the author, and look more carefully to his ways hereafter. Behold thou art made whole, sin no more, lest a worse thing come unto thee. The man departed at that saying, 14, went boldly to the Jews, and (to the end that he might give God the glory, and testify of Christ) told them that it was Jesus which had made him whole. And therefore did the jews persecute Jesus, and sought to slay him, 15. because he had done these things on the sabbath day. Because he had healed the man, and had also commanded him to carry his bed. Christ avoucheth his authority. But when he told them by what authority, namely, that God was his Father, and that he was equal with him, than were they the more enraged, and sought the more to kill him. Yet he maintains his word, affirming the Father's operation & his, to be all one in every thing, and that he would do greater things than those miraculous cures; for he would quicken the dead in soul by sin, as being appointed judge of all, and quicken the dead in body also, judging all with righteous judgement. And to the end that they might perceive that he is God, and the son of God, he produceth the testimony of St. john the Baptist, his own miraculous works, the witness of his Father from heaven at his Baptism, and the scriptures themselves which testify of him. And these are the things which we read to have been done by him at that feast in Jerusalem. Our blessed Lord did his miracles more sparingly at Jerusalem, then in other places; in Galilee he healed all manner of sickness, S. Mat. 4.23. S. Mat. 8.16. and all manner of disease among the people. In Capernaum he healed all that were sick. At the pool of Bethesda, lay a great multitude of impotent folk, and he healed but one of them, although it must not be denied, but that he could have healed them all with a word of his mouth. The reason was known only to himself: S. Mat. 13.58 but where they would not believe, there he did not many mighty works. The solemnity of the feast being ended, he went into Galilee, and went into a Synagogue, and there cured a man that had a withered hand: but the story is diversely reported by the Evangelists. The history of the man that had the withered hand. For although all of them do say that his enemies the Scribes, and the Pharisees sought occasion against him to accuse him; (of cruelty or imbecility, as S. Hierome observeth, if he should not cure him; of breach and violation of the sabbath, S. Mat. 12.10 if he should cure him:) yet St. Matthew saith, that they asked him, saying,, Is it lawful to heal on the sabbath days? But St. Mark and St. Luke do say, S. Mar. 3 4 S. Luc. 6.9. that he asked them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? In this there is no contrariety: if, as St. Augustine saith, it be understood, that they first asked him, and that he understanding their thoughts, and that they sought matter of accusation against him, commanded the man to stand forth, and then he asked them; and when they held their peace, that then he proposed the similitude of the sheep fallen into a pit on the sabbath day. De cons. Evang. It is very pertinent to the story, and likely to be true which St. Hierome hath observed out of that apocryphal Gospel which the Nazarites, a sect of Heretics among the jews, and the Ebioni●es, a judaizing sect among the Christians, did use, called by them the authentic Gospel of St. Matthew. Wherein it is written, that this man whose right hand was withered, was a Playsterer, or rough Mason, who got his living by his painful labour, and that he made supplication unto Christ in this manner; I was a Playsterer, I got my living with my hands, I beseech thee jesus to make me whole, that I may not shamefully beg my food: Not unlikely; and then the story must be thus. And he entered again into the Synagogue, and there was a man there which had a withered hand; whose right hand was withered. S. Mar. 3.1. S. Luc. 6.6, And the Scribes and Pharisees watched him, whether he would heal [him, Mar. 3.2.] on the sabbath day; that they might find an accusation against him. And they asked him, saying, Is it lawful to heal on the sabbath day? that they might accuse him. And he said unto them, 7. What man shall there be among you, that shall have one sheep, S. Mat. 12 10 and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? How much then is a man bet ere then a sheep? Wherefore it is lawful to do well on the sabbath days. He stateth the question, 11, and condemneth them also of covetousness, as St. Hierome rightly observeth, If you, 12. (saith he) upon the sabbath day make all haste; to pull out a sheep, or some other beast fallen into a pit, yet not for the beast's sake, but therein serving your own covetousness, and lest you should sustain the loss of the beast; by how much more ought I to cure a man upon the sabbath day, who is much better than a sheep? The man hearing this, probably cryeth out, saying, I was a Playsterer, I got my living with my hands, I beseech thee, O Jesus, to make me whole, that I may not shamefully beg my food. But he knew their thoughts, and said to the man which had the withered hand, Rise up, S. Luc. 6.8. and stand forth in the midst. And he arose and stood forth. Then said Jesus unto them, I will ask you one thing, Is it lawful on the sabbath days, to do good, or to do evil? to save life, or to destroy it? but they held their peace, as Saint Mark saith. And when he had looked round about on them, 9 with anger, being grieved for the hardness of their hearts, he saith unto the man, stretch forth thine hand, and he stretched it out, S. Mar. 3.5, and his hand was restored whole as the other. And the Pharisees wen● forth, and strait way took counsel with the Herodians against him, 6. how they might destroy him, But he withdrew himself with his Disciples, from their rage and fury, being attended with great multitudes, who followed him, and came unto him, for his miracles sake, and as many as had infirmities, and were all healed. And it came to pass in those days, while he went about attended with such great multitudes, doing all sorts of miracles; and having a small ship which waited on him, S. Mar. 3.9. S. Luc. 6.12, 13. because of the multitude lest they should throng him; That he went into a mountain to pray, and continued all night in prayer to God. And when it was day, he called unto him his Disciples, and of them he chose twelve, whom also he named Apostles. He ordained twelve (saith St. Mark) that they should be with him; S. Mar. 3.14, and that he might send them forth to preach. And to have power to heal sicknesses, 15. and to cast out Devils. He called them Apostles, because he made them his legates or Ambassadors, The Apostles ordained, and why so called whom he would presently send to the lost sheep of the house of Israel, and after his ascension to preach the Gospel unto all nations: for the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to send. And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is amandatus one sent away with commission, or command, generally in any business, and with any one's commission or command. But Christ his Apostles were sent by his commission and command immediately; and therefore by the Evangelists, and Ecclesiastical Writers, Heb. 3.1. S. Joh. 20.21 are understood specially by that name. Christ himself was an Apostle, and as he was sent by the Father, even so sent he his Apostles. He sent them even so, but their Sicut doth infer no more but similitude in legation, not parity or equality; they were not therefore equal and one with him, as he was equal and one with the Father. He was sent by the Father, in that he was made of a woman, and made under the law to redeem them that were under the law. They were not sent in such a legation; howsoever they were sent in the greatest trust that ever was committed to mortal men, and were sent forth by him immediately, even as the Father had sent him. They were the Patriarches of the spiritual seed, The number of the Apostles. which is the Israel of God: therefore fitly according to the number of the sons of jacob, twelve. They were the pillars of religion, and of divine worship; therefore fitly according to the number of those pillars, Gen. 35.22. Exod. 24.4. which supported the Altar built by Moses, twelve. They were wells to supply the world with the spiritual water of divine doctrine; therefore fitly according to the number of the wells in Elim, Exo. 25.27. twelve. They were radiant pearls in the Church which is the robe of Christ: therefore fitly according to the number of those precious stones, which were in the Rational, or breastplate of judgement, twelve. They did communicate the spiritual food, Exod. 39.14 that bread which came down from heaven unto all nations; therefore fitly according to the number of the proposition cakes, twelve. They were Princes of Israel in a spiritual and Evangelicall sense and meaning; Exod. 24.5. therefore fitly according to the number of the Princes of Israel, twelve. Num. 1.44. They were officers to whom pertained the stewardship of the mysteries of God; therefore fitly according to the number of Solomon's officers, 1 King 4.7. twelve. They were sent all the world over to baptise all nations; Therefore fitly according to the number of the oxen which supported that sea which Solomon made, whereof three looked toward the North, and three toward the West, and three toward the South, 1 King. 7.25. and three toward the East, twelve. They did support the kingdom of Christ, by their doctrine, by their miracles, by their sufferings; therefore fitly, according to the number of the lions that stood upon the steps of Solomon's throne, twelve. 1 King. 10.20. Upon them the fire of God's Spirit came down from heaven; therefore fitly according to the number of those stones, with which Elijah built the altar, 1 King. 18.38. upon which the fire of the Lord fell, twelve. Whatsoever the reason was, why he made choice of twelve only to be his Apostles, Adeò numerus iste sacratus est, ut in locum unius, qui exciderat, non posset nisi alter nominari, saith Saint Augustine divinely. In Psal. 103. So sacred is this number, that into the place of one who had fallen away, it could not be, but that another must be named. S. Mar. 3.13. And he goeth up into a mountain, and calleth unto him whom he would; and they came to him. And he ordained twelve that they should be with him; 14, 15, and that he might send them forth to preach: And to have power to heal sicknesses, and to cast out devils. All the Apostles were Israelites, descended from Abraham, and Isaac, and Jacob, and the patriarches; none of them strangers, The Apostles what they were. Idumeans or Samaritans. Nor yet were any of them born in judea or at Jerusalem, but all of them Galileans by birth: and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men of Galilee. Act. 1.11. Act. 2.7. Are not all these which speak, Galileans? But although none of them were born in judea, yet were some of them of the tribe of juda, as the brethren of our Lord, and the sons of Zebedaeus, Saint james and Saint john, the rest probably supposed to be of the tribes of Zabulon and Nephthali; unless peradventure judas the traitor were of Issachar, which hath been thought by some. Search and look (said the chief Priests and Pharisees to Nichodemus) for out of Galilee ariseth no prophet. S. Joh. 7.52. But it was that transcendent honour that he would do unto Galilee to make it his own country, to be incarnate in the womb there, to dwell there, to do his most mighty works there, and that all his Apostles should be of Galilee. The names of which twelve Apostles according to Saint Matthew are set down thus; The first Simon, who is called Peter, S. Mat. 10.2, and Andrew his brother, james the son of Zebedee, and john his brother: Philip and Bartholomew; Thomas and Matthew the publican, 3, 4. james the son of Alpheus, and Lebbeus whose surname was Thaddeus; Simon the Canaanite, and judas Iscariot, who also betrayed him. But this order is not kept neithrr in the Evangelists Saint Mark and Saint Luke; neither doth Saint Luke in the acts of the Apostles, S. Mar. 3.16. S. Luc. 16.14. Act. 1.13. nominate them in the same order as in his gospel; notwithstanding in every one of these, Saint Peter is named first; to him therefore is given priority, but not majority. Simon the Canaanite was he who is also called Zelotes, and Lebbeus whose surname was Thaddeus, he whom Saint Luke calleth judas the brother of james. With these he came down from the mountain, and stood in the plain, there being much people assembled from many places to hear, and to be healed; in the presence of whom, (having first cured the diseased) he preacheth to his disciples of blessings, and curses. How we must love our enemies, and do them all the good that we can. Not to judge rashly or uncharitably. That the masters must first mend themselves. That we must join the obedience of good works to the hearing of the word, S. Luc. from v. 17. to v. 49. lest in the evil day of temptation we fall, like an house built upon the face of the earth, without any foundation at all. He did not presently send forth his Apostles to preach, so soon as they were elected, but so soon as he had sufficiently prepared and instructed them by his divine doctrine and precepts, Christ his Sermon upon the mount. whereunto pertaineth that famous Sermon of his preached unto his Apostles after their election, before the multitude upon the mount, repeated by the Evangelist Saint Matthew, Cap. 5.6.7. There were some brethren in Saint Hieroms time, who were of those that were more simple, who thought that Sermon to have been preached by Christ to his disciples before the multitude upon mount olivet: but they were merely deceived, for all circumstances both antecedent and subsequent, do plainly evince it to have been preached in Galilee, upon mount Thabor, (saith Saint Hierom) or upon some other mountain there. Mount Thabor. Thabor was a round high hill in Galilee, upon the borders of Issachar and Zebulon, fifty and six miles they say from Jerusalem towards the north, of a pure air, and wonderfully fertile; and I am easily induced to think, that his concio ad clerum to have been preached to his elected Apostles, and other disciples upon that mountain. It was not the former sermon mentioned by Saint Luke to have been preached in the plain standing, but rather that sermon enlarged, and preached at another time to his Apostles upon a mountain sitting: which posture of sitting, as Saint Augustine saith, did pertain ad dignitatem magistri, to the dignity of the Master. For he taught them as one having authority, (as one who had the reseration and understanding of all the scriptures, and of all the prophets, by whose power (saith Bede) the secrets of the divine law of God, panduntur fidelibus, clauduntur infidelibus, are opened to the faithful, are shut up unto the unbelievers. In Apoc. cap. 2. S. Mat. 7.29, ) and not as the Scribes. 1st He promiseth blessedness, as his own reward to them that follow him in true piety, and a virtuous life. 2ly He admonisheth his Apostles what he had made them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the salt of the earth, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the light of the world. That therefore they must diligently preach the word of God, and abound in good works. 3ly He tells them, he came to fulfil the law: and from thence takes occasion to expound divers precepts of the law, perverted and obscured by the impious glosses, and traditions of the scribes and pharisees, as touching murder, adultery, divorce, swearing, revenge, and then setteth down divers practic rules of charity, and commendeth perfection, with which that Chapter is concluded. In the sixth Chapter he goeth on, condemning the feigned righteousness of the scribes and pharisees, who did play the hypocrites in their alms, prayers, and fastings; instructing them now to give their alms, to pray, and to fast. And because the pharisees were covetous, envious, and distrustful of the providence of God; that therefore they must beware of covetousness, an evil eye, and not to be solicitous of things pertaining to this present life. In the seventh chapter, because the pharisees were uncharitable judgers of others; therefore they must take heed that they judge not any rashly or uncharitably. And because they were contumaciously wicked, and would surely persecute them, that therefore they should not expose the holy things of religion to their scorn and contempt. But because that they are not able to perform these things of themselves; that therefore they must be instant in prayer; for God will give them either the things which they pray for, or some other things which shall be better, and more convenient for them. Then gives he a general rule of righteousness, as well distributiuè as commutatiuè, which is the law and the prophets: admonishing them of the way to heaven, and premonishing them of false prophets who would seek to divert them from it. Finally not to be hearers of the word only, but doers of it, like houses builded on a rock, and not on the sand. And so concludeth his Sermon to the admiration and astonishment of all the hearers. Having ended his Sermon he came down from the mountain, The leper cured. S. Mat. 8.2. S. Mar. 1.40. S. Luc. 5.12. followed by great multitudes of people. And behold there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. Saint Mark saith, that he came beseeching him, and kneeling down to him; Saint Luke, that he was full of leprosy, and that seeing Jesus he fell on his face. And both Saint Matthew, Saint Mark, and Saint Luke do say, that he made his supplication, saying, Lord, if thou wilt, thou canst make me clean. Therefore have we to note the humility of this leper, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he worshipped him, he worshipped him with bowing of his body, and holding up his hands to make supplication. But this was not a posture low enough, for bodily reverence, and for supplication to him that could cure him at his pleasure; therefore he came down upon his knees, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, kneeling down to him, saith Saint Mark: and yet was he not low enough; before he would tender his petition, he would go as low as possibly he could, even to the earth, to manifest his humility by the lowest deportment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, falling down on his face, as Saint Luke saith. 2ly We have to observe his faith, whereby he maketh a good confession, acknowledgeth the power of Christ, and consequently his Godhead, that he was able to make him clean by the power of his word; and, with due submission unto his will, he desired cure, yet not absolutely, but according to the good pleasure of his will. Lord, if thou wilt, thou canst make me clean. It was that which Christ willed, And Jesus put forth his hand and touched him, S. Mat. 8.3. saying, I will, be thou clean; and immediately his leprosy was cleansed. And Jesus saith unto him, See thou tell no man, but go thy way, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them. The gift commanded by Moses was to be offered by him that was to be cleansed, and in the day of his cleansing, Levit. 14. But Christ would have him that was cleansed to offer the gift, for a testimony unto them, that he came not to destroy, but to fulfil the law, as Tertullian observeth, Lib. 4. cont. Martion. cap. 9 That the priest also might pronounce him clean, and testify against themselves, in that they would not believe in him, who testified his Divinity by all the miracles that he did. But he went out, S. Mar. 1.45. and began to publish it much, and to blaze abroad the matter; insomuch that Jesus could no more openly enter into the city, but was without in desert places; and they came to him from every quarter. He published that which he was forbidden, but not in that sense in which he was forbidden to publish it: he was forbidden to publish it for his own sake, for he must not boast of the benefit which he had received. He was forbidden to publish it for Christ his sake, so as to procure to him the vain praise of man which he sought not for: but he was not forbidden to publish it for the glory of God. And therefore he did publish it, although he had been commanded to say nothing to any man, and did blaze it abroad, as Saint Mark saith. Being departed from that city, he came to Capernaum, where he healed the Centurion's servant who was sick of a palsy, The Centurion's servant cured of a palsy. and ready to die. The story is diversely reported by the Evangelists Saint Matthew and Saint Luke, and must be reconciled thus. This Centurion (a foot-captain or commander of an hundred footmen, but not an Israelite) hearing of Jesus, made means unto him on the behalf of his servant, by the Elders of the Jews, who having interceded effectually for him, S. Luc. 7.2, 3, 4, 5. v. 6, 7, 8, Christ went with them, as Saint Luke saith. But when he was not far from the house, he sent friends to him with such a message, as Saint Luke also delivers. Which when jesus heard, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, 9, 10. I have not found so great faith, no not in Israel. And they that were sent returning to the house, found the servant whole that had been sick. In the mean while the Centurion, for the love he bore unto his servant, came unto him in his own person, and made supplication unto him, saying, Lord, my servant lieth at home sick of the Palsy, grievously tormented. And Jesus said unto him, S. Mat. 8.6, 7, v. 8, 9 I will come and heal him. (For he was then going to heal him.) The Centurion replied, as it is in the two verses next following. When Jesus heard it he marvelled, and said, (the second time) to them that followed, (averring the truth of it by his usual asseveration which he had not done before, and enlarging himself further) Verily I say unto you, I have not found so great faith, no not in Israel. And I say unto you, 10, that many shall come from the East and West, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. 11. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. And then said he to the Centurion, Go thy way, 12, and as thou hast believed so be it done unto thee; and his servant was healed in the self same hour. Having so cured the Centurion's servant, the next day after he went into a certain city called Naim (it was situated in the north side of mount Hermon the lesser, in the tribe of Issachar, The widow's son raised from the dead two miles off the mount Thabor, or there about) And when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow; and much people of the city was with her. All which circumstances are diligently observed by St. Gregory Nyssen; he was a young man, S. Luc. 7.12. therefore his death the more deplorable; he was the son of a widow, therefore the loss irreparable; he was her only son, therefore the stock of the family, that branch by which posterity should have been propagated, the prop also of her old age in him extinguished. These were the causes of her grief, and of Christ's compassion, whom first he comforted by counsel, Weep not. Then raised him from the dead by the power of his word, so turning her grief into joy, and her mourning into gladness. And he came and touched the beer, (and they that bore him stood still.) And he said, 14, young man, I say unto thee, arise. And he that was dead sat up, and began to speak: and he delivered him to his mother: 15. Now the Disciples of St. John the Baptist, hearing of this, and of other miracles which he did, came unto him in the prison, and told him of them. Whereupon St. John, who before had testified of him, The legation of St. John the Baptist to Christ. S Joh. 1.29.33. saying, Behold the lamb of God, which taketh away the sin of the world; and came to the knowledge of him by the holy Ghost; And had stated the former controversy betwixt some of his Disciples and the jews, and had preached unto them that most excellent Sermon, concerning the person, merits, and office of Christ, the Gospel epitomised (as it is repeated by St. John cap. 3. from the 27. v. to the end) he, to take away all occasion of doubting from his Disciples, [and because he would surrender his Disciples to Christ, having prepared them for him by his preaching and baptism] delegated two of them to go unto Christ, to ask him this question, saying, Art thou he that should come, or look we for another? They come and deliver unto him their ambassage accordingly. John Baptist (said they) hath sent us unto thee, saying, Art thou he that should come, or look we for another? But Christ (who knew of their legation, S. Luc. 2 19 S. Mat. 11.3 and understood St. John's mind) did in the same hour cure many of their infirmities and plagues, and of evil spirits, and to many, that were blind, he gave sight. It was to the end that he might answer them rather by his works, then by his words. Therefore said he, Go your way, and tell John what things ye have seen, and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the Gospel is preached. S. Luc. 7.22 23. And blessed is he whosoever shall not be offended in me. They being gone, Christ giveth his testimony concerning St. John, Simon the Pharisee inviteth Christ to his house. 36. as it followeth in both the Evangelists, St. Matthew, and St. Luke. At that time, as it should seem by the story, a certain Pharisee whose name was Simon, invited him to take an entertainment in his house, where, by occasion of St. Mary Magdalen, who came with an Alabaster box of ointment, and stood behind at his feet weeping, and did wash them with her tears, and wipe them with the hairs of her head, and kissed them, and anointed them with ointment; he declared himself to be a friend to sinners, yet not to maintain them in sin, but to forgive them their sins, S. Luc. 7.44, 45, 46, 47.48, 49.50, upon their faith and true repentance. St. Marry Magdalen was a true penitent; and as St. Bernard saith, by compunction and tears she obtained that Christ should say unto her, Thy sins are forgiven thee. De compunct. cord. ser. 10. These occurrences were probably at Naim; and when he was departed thence, the multitude cometh together again, so that they could not so much as eat bread. S. Mar. 3 20 Then was brought unto him one possessed with a Devil blind and dumb, and he healed him, in so much that the blind and dumb both spoke and saw. S. Mat. 12 22 A blind and dumb devil dispossessed. 23. By occasion whereof he incurs a fourfold censure; for first, the multitude was amazed, and by the miracle that he had wrought, they concluded for certain that he was the son of David. 2ly His friends and kindred being well affected towards him, and considering the great concourse of people that came unto him, and that he neglected to take his food, thought him not well advised, and went out and sought to lay hold on him, not to bind him as a demoniak, but to bring him home to refresh himself, and that he might take his food; for said they, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is beside himself, non est apud se, He is not in a right mind, that he should thus macerate himself. S. Mar. 3 21 3ly The proud Scribes could not but perceive the power of his Divinity, by the words that he spoke, by the works that he wrought, and yet through pride and envy, they condemned him as one that wrought by the Devil. The Scribes which came from Jerusalem, said, he hath Beelzebub, and by the prince of Devils, casteth he out Devils. 4ly The Pharisees, wilfully blind and willingly ignorant, S. Mat 3.22 notwithstanding the conviction of their own consciences, assented to the vote of the Scribes, and said even as they did, This fellow doth not cast out Devils, but by Beelzebub the prince of Devils. Hereupon others of their consorts, S. Mat. 12.24 seeing that the Scribes and Pharisees had condemned this sign to be from hell, tempted him, and sought of him a sign from heaven. They would have had him peradventure (as St. Hierome also saith) to have brought fire from heaven as Elijah did; 2 King. 1.10 1 Sam. 12.18. or to have caused it suddenly to thunder and rain, as the prophet Samuel did. But he apologizeth, and recriminateth. By the apology he maintaineth his divine power, whereby that, and all other his divine miracles were effected. By the recrimination he convicteth them of that irremissible sin which is against the holy Ghost, The Scribes and Pharisees convinced of the irremissible sin. in that they saw and knew his divine power in the works which he did, and yet blasphemed. The apology is grounded upon two arguments, whereof the first is taken from the absurdity of the consequence, as if he should say, how irrational is this? How doth Satan cast out Satan? is his kingdom divided? or doth he himself seek the ruin of his own kingdom? or must it not needs be so, if he will cast himself out where he hath once gotten quiet possession? This is true of every kingdom, S. Mat. 12.25 26 27, 28. S. Mar. 3.23, 24, 25, 26. S. Luc. 11.17 18, 19, 20. and of every house, therefore of Satan's kingdom, and of Satan's house: how then do I by Satan cast out Devils? or by whom do your children cast them out? The second is taken from the manner of ejection, which is the necessity of the consequence. How can I cast out Satan against his will, were I not stronger than he? can any man enter into a strong man's house, and spoil his goods, if he be not stronger than that strong man, first to bind him, and then to spoil his goods? If I therefore have entered into Satan's house: If I have bound him; S Mat. 12.29 30. S Mar. 3.27 S Luc. 11.21, 22, 23. S Mat. 12.31 32. S Mar. 3.28, 29, 30. The irremissible sin against the holy Ghost. if I have cast him quite out of his house, and despoiled him of his goods, as you may see in this demoniak, am I not then stronger than Satan? And if stronger than Satan, who else but God, and the son of God? The recrimination followeth, and is this; therefore you Scribes and Pharisees, because you have said that I have an unclean spirit, and do cast out Devils by the Prince of Devils, have sinned against the Holy Ghost to your own damnation. The irremissible sin therefore is not blasphemy against the nature or person of the holy Ghost, if a man shall deny that there is an holy Ghost, or third person, as did the Photinians; or if he shall deny him to be God, or more than a creature, as did the Macedonians. Quid ergo fiet de his, quos lucrari cupit ecclesia? saith St. Augustine. What shall then become of those whom the Church desireth to acquire? De verb. Dom. Ser. 11. cap. 4. The Church desireth to gain, and hath gained such. But that irremissible sin is blasphemy against the works of the holy Ghost, and is when he that is illuminated, shall against his own knowledge and conscience slander, and blaspheme the holy Ghost in his works, by a malicious obtrectation, by a wilful repudiation, and by an envious persecution of those that work them. So the Scribes and Pharisees blasphemed the holy Ghost, by affirming those works to be done by Beelzebub, which they saw, and knew to be done by the finger of God, and by persecuting Christ for his works sake. Saint Matthew and St. Luke proceed in the recrimination, and both of them do say, S Mat. 12.39 40. S Luc. 11.29 30. The sign of the Prophet jonah that he denied them a sign from heaven: that is to say, such a sign, and in such a manner as they desired: But yet promised the sign of the Prophet jonas, by the resurrection of his body upon the third day. Indeed Jonah was an excellent type of the resurrection of Christ, and of his resurrection upon the third day. For like as Jonah for three days was in the Whale's belly, and during that time no better then dead: but then the fish could hold him no longer, for then the Lord spoke unto the fish, Jon. 2.10. and it vomited out Jonah upon the dry land. And Jonah is sent a Prophet to preach to Nineveh, that they should repent. Piscis qui jonam devoravit in pelago, significat mortem quam Christus passus est in mundo, saith one of the Fathers. The fish which devoured Jonah in the sea, signifieth the death which Christ suffered in the world. For even so was Christ in the grave, as Jonah in the Whale's belly, till the third day: but then the earth could hold him no longer, God speaks unto the grave, and the grave must surrender his blessed body, and he ariseth and preacheth to the Ninevites, for he sendeth his Apostles with ample commission, Rom. 10.18 And their sound went into all the earth, and their words unto the ends of the world. In amplifying of which recrimination, while he insisteth more sharply, he telleth them that the Queen of the south, and the Ninevites, shall rise up in judgement against them for their unbelief, and hardness of heart, to their condemnation, S Mat. 12.43 44, 45. S. Luc. 11.24 25, 26. which he affirmeth to be just, for as much as the Devil whom he would cast out of the world by the power of his Gospel, should in a worse manner than ever, enter again into their nation. And as he insisted upon these things, a certain woman that heard him, and was in the company, (be it Marcelia, or whosoever it were, Blessedness of Christ's mother. ) cried out as in a divine rapture, Blessed is the womb that bore thee, and the paps which thou hast sucked. Indeed the womb was blessed, the paps were blessed, the body was blessed, the soul was blessed; S. Luc. 1.48 yea, and all generations shall call her blessed; but that blessedness came not to her by bearing of Christ, but by believing in Christ; S. Luc. 11.28 and therefore he replieth, saying, yea, rather blessed are they that hear the word of God and keep it. So having pronounced his mother blessed, blessed in bearing, more blessed in believing, she together with his brethren arriveth there, S. Luc. 8.19. desiring to speak with him; and because they could not come at him for the preass, they sent unto him, calling him as Saint Mark saith. The cause of her coming to Christ as he was preaching. No doubt but the cause of their coming was good, and (as they thought) at that time necessary: peradventure to persuade him to take some pity upon himself, considering his long fasting and continual pains; which also is the judgement of Theophilact. Which compassion of theirs proceeded merely out of humane affection, but was not sinful. Whatsoever the cause was, he knew it, and being about the business of his holy and heavenly Father, he did not intermit it, nor yet condemn his mother and brethren of importunity: but from thence takes occasion to tell them of other mothers and brethren which he had by the adoption of God. For, S Mat. 12.50 S. Mar. 3.35. (saith he) Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. So when he had made an end, he went to dinner with a certain Pharisee, where he reprehended the outward show, and simulate sanctity of the pharisees, scribes, and lawyers, as it followeth in Saint Luke, cap. 11. from v. 37. to the end. The same day (as Saint Matthew saith) Jesus went out of the house; (the pharisees house where he had dined; Christ teacheth the people in parables. S. Luc. 11.53, 54. S. Mat. 13.1, for the scribes and pharisees did not patiently bear his reprehensions, but began to urge him vehemently, and to provoke him to speak of many things: laying wait for him, and seeking to catch something out of his mouth, that they might accuse him) and sat by the seaside. And great multitudes were gathered together unto him, among whom were Saint Mary Magdalen, and Joanna the wife of Chuza, and Susanna, Luc. 8.2.3. so that he went into a ship and sat, 2. and the whole multitude stood on the shore. In that posture he taught them many things by parables, Psal. 49.4. & 78.2. (for so the Scriptures had foretold of him) whereof Saint Matthew observeth seven. Of the sour and of the seed. Of the tares. Of the mustardseed. Of the leaven. Of the hidden treasure. Of the pearl. Of the draw-net. Concerning all which, the Rhemists gives this brief account. He showeth (say they) by the parable of the sour, The account which the Rhemists give of his parables. that in the labours of the Church, three parts of four do perish through the fault of the hearers. And yet by the parable of good seed and cockle, (as also of the net) that his servants must not for all that, never while the world lasteth, make any schism or separation. And by the parable of the little mustardseed, and leaven, that notwithstanding the three parts perishing, and over-sowing of cockles, yet that fourth part of the good seed shall spread over all the world; And withal what a treasure, and pearl it is. Now when he had spoken unto them all these his parables, he departed thence and came into his own country, He cometh to Nazareth he second time. namely to Nazareth, together with his disciples, and went into the Synagogue upon the sabbath day and taught, but with no success; for they were offended at him, and reproached him, saying, Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? Therefore when he had testified against them, S. Mat. 13, 53, 54, 55, 56, 57, 58. S. Mar. 6.1, 2, 3, 4, 5, 6. S. Mar. 3.7. saying, A prophet is not without honour, but in his own country, and among his own kin, and in his own house: he departed, doing no mighty works there, but only that he laid his hands upon a few sick folk and healed them; marveling at their unbelief who had thus rejected him the second time. And he went round about the cities and villages teaching and preaching in their Synagogues, and working cures every where. But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad as sheep having no shepherd. S. Mat. 9.36. The Apostles sent forth two and two. Hereupon he called together those twelve disciples whom he had ordained and named Apostles, to the end that they should be with him, and that he might send them forth to preach; and sendeth them forth by couples, S. Mar. 6.7. S. Luc. 9.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, two and two, to preach the kingdom of God, and to heal the sick, by casting out devils, and by curing all manner of sicknesses and diseases. These he sendeth to the lost sheep of the house of Israel, S. Mat. 10.6. with instructions accordingly, which Saint Matthew, who himself was one of them, setteth down at large. 1st He giveth them a charge concerning the execution of his commission, S. Mat. 10.7, 8, by doctrine, by works. How they must go forth, not as the Ambassadors of Princes, with much preparation; but as legates of Divine providence without provision. For the workman is worthy of his meat. 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, How they must deport themselves where they shall come. And concludeth with a commination against those who shall not receive them as his Ambassadors. 2ly He tells them how he sends them forth, and that they must expect persecution in the world. 3ly He comforteth them as touching persecution, and exhorteth them to perseverance for the reward sake. 4ly He gives them leave to fly from city to city, yet not to be disheartened nor to fear, but to speak his word boldly. 5ly He assureth them of divine providence, 29, 30, 31, 32, 33, and that there shall be no cause for them to fear, but to persevere, and to expect the reward if they faint not. 6ly That the cause of his coming was not to send peace to the wicked world, to the end that men should conclude and keep an inviolable peace with their sins and vices, but the sword of persecution accidentally by the gospel. 34, 35, 36, 37, 38, 39, 40, 41, 42, 43. Lastly, He showeth who are worthy of him; and promiseth a blessing to those that shall receive them, or any other whom he shall send forth with his commission to preach the gospel in his name. So the Apostles went forth as they were commanded, throughly instructed, with an undaunted spirit and resolution. S. Mar. 6.30. S. Luc. 9.10. And when they were returned, they gave an account to him (which all his ministers must also do) of all things both what they had done, and what they had taught. How long it was that the Apostles were absent from Christ in this legation before they returned, it is not mentioned. The decollation of Saint John the Baptist. Howbeit, so near as I can collect by all circumstances, in the time of their absence it was, and while they went about two and two, preaching the gospel and doing miracles in his name, that Herod took off the head of Saint John the Baptist, whose imprisonment by him we mentioned before, but reserved the history to this place. Herod the King, the first and greatest of that name, who persecuted Christ in his cradle, and caused the poor infants to be massacred for his sake; had a sister named Salome, married to Alexas; and two wives, Malthace a Samaritan, and Mariam who was niece to Hercanus by Alexandra his daughter, and of the Assamonaean family. By Malthace he had three sons, Archelaus who reigned after him in Judea, of whom St. Mat. 2.22. and Herod Antipas Tetrarch of Galilee, and Philip Tetrarch of Iturea, and of the region of Trachonitis, of whom St. Luc. 3.1. By Mariam the Assamonaean he had two sons, Aristobulus and Alexander. Aristobulus had to wife Bernice the daughter of Salome his father's sister, and of her he had a daughter whose name was Herodias. But these were not all the wives that Herod had, for he had also to wife another Mariam, the daughter of Simon Boethus the high priest, born in Alexandria, by whom he had also a son whose name was Herod; this Herod married Herodias, and had by her a daughter whose name was Salome, and then he died. After whose death Herodias married Philip Tetrarch of Iturea, a second husband, the brother of Herod Antipas by father and mother, and both of them brethren to Herod deceased, by the father's side. Herod Antipas falls in love with Herodias his brother Philip's wife, and she consenteth to forsake Philip her husband, and did so. Herod Antipas (for so it was agreed betwixt them) repuding his lawful wife, who was the daughter of Aretas king of Arabia, took unto him this Herodias, who was the wife of Philip his own brother both by father and mother, as is said before, and had her home to his house, together with Salome her daughter: but Philip whom she had forsaken lived still, and died not till in the twentieth year of Tiberius the Emperor, after that he had governed his Province thirty and seven years, as Josephus saith; a good and quiet man, ready to do justice to all men at all times; he obtained a sumptuous funeral, and was laid into a monument which himself had builded. Antiq. lib. 18. cap. 6. Such were the incestuous marriages of the Herodian family. But, hinc illae lachrymae. For Saint John the Baptist coming out of Judea into Galilee, (as before is said) and having access unto Herod's court, was had in esteem by Herod himself, S. Mar. 6.20. who observed him; and when he heard him, he did many things, and heard him gladly. But Saint john knew not how to daub with untempered mortar; he could not dissemble the sins and vices of the court, nor would he permit a sin so heinous to be unreproved, but told Herod plainly, It is not lawful for thee to have her. S. Mat. 14.4. Levit. 18.16. Levit. 20.21. Saint john spoke law; for the law of God saith, Thou shalt not uncover the nakedness of thy brother's wife; it is thy brother's nakedness. And if a man shall take his brother's wife, it is an unclean thing; he hath uncovered his brother's nakedness; they shall be childless. Herodias the cause of her hatred against Saint John. Hence sprung the hatred of Herodias against Saint John, who for that cause had a quarrel against him, and would have killed him if she could. She was impudent, and was not ashamed of her uncleanness; she was proud and obstinate, so that she would not endure reproof. Besides it is well observed by venerable Bede, she did fear, lest that Herod should at length repent, or be reconciled to his brother, whereby it would come to pass, that this her incestuous marriage should be dissolved. Therefore watched she all opportunities to destroy him, and no doubt had counselled her daughter to do the like; having by her importunity so far prevailed with Herod, that he had laid hold on him, and laid him a prisoner in bonds in the castle of Machaerun, which was a frontier town betwixt his and Aretas king of Arabia Petraeaes' country. Herod also himself (I suppose) was not difficultly induced to imprison him, whom he knew to be a just man, and an holy, justum quoad homines, sanctum quoad Deum; S. Mar. 6, 20. just to men-ward, holy to God-ward, as the Gloss saith; such is the rage of unlawful lust. He was willing, but durst not put him to death, and when he would have done it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he feared the multitude, lest they should make insurrection, and revolt from his government, because they counted him as a prophet. S. Mat. 14.5. But Herodias did neither fear nor care what would come after, so that she might have her will, to wash away her present fear in the innocent blood of the Baptist. Therefore attending all seasons, at length there came a convenient day. It was the birthday of this Herod Antipas, which of custom he did solemnize anniversarily, (an old custom in the courts of princes, especially pagan) for the solemnity whereof, he made a supper to his Lords, high captains, and chief estates of Galilee; and then the foresaid Salome the daughter of Herodias by her first husband Herod, came into the presence, and danced before Herod Antipas, and before all his guests. Wherewith he was so much taken, that he bade her to ask whatsoever she would, swearing that whatsoever she should ask, he would give it her to the half of his kingdom. She who had been pre-instructed by her mother Herodias, S. Mat 14.8. upon all occasions to work the destruction of St. John the Baptist, went in presently and acquainted her mother how matters had passed betwixt the king and her, demanding her advice what she should ask. She counselleth, that setting all other demands aside, she should ask the head of the Baptist, as being of more consequence to them both, than any thing else which the Tetrarch could give. And so it followeth in the Evangelist, that she came in strait way with haste unto the King, and asked, saying, I will that thou give me by and by in a charger, S. Mar. 6.25 the head of John the Baptist. And the King was exceeding sorry, yet for his oath's sake, and for their sakes which sat with him, he would not reject her. 26, And immediately the King sent, (not to the castle of Maehaerun, which was in the confines of his country, remote; but to some nearer place whither he had removed him to another prison, 27, and from whence he might presently send for his head) an executioner, and he went, and beheaded him in prison. 28. S. Mat. 14.9, 10, 11. And brought his head in a Charger, and gave it to the damosel, and the damosel gave it to her mother. Thus was the blood of that righteous man most unjustly spilt, but his body, (whether at Samaria, then called Sebast, The body buried by his Disciples. in honour of Augustus Caesar; or in what other place, it is not mentioned) was buried by his Disciples, who so soon as they heard of it, took it up and buried it, and went and told Jesus. But his head remained in the power of wicked Herodias, S. Mat. 14.12 S. Mar. 6.29 by whom they say it was secretly buried, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in an obscure corner or place of the palace, Niceph. lib. 1. cap. 19, after that it had been by her contumeliously used, and his tongue pulled out and stricken through with a Bodkin, as Saint Hierome saith. Now wickedness condemned by its own witness is very timorous, Wisd. 17.11 and being expressed with conscience, always forecasteth grievous things. This appeared in this Herod Antipas, the guilt of whose conscience after this facinorus act, The guilty conscience of Herod Antipas. drove him into a doting suspicion of St. John, and that he was risen from the dead, no doubt (as he thought) to do him some mischief. He could not but hear of the fame of Jesus, and of his miracles done all over Galilee, and at his gates, for almost two years together: yet now, when a greater report was made of them then ever before, and his miracles were multiplied every where, and that he was highly magnified in the mouths of all men, and that it was known that his Disciples had been sent forth by him, and done great things in his name, and that men began to think and speak variously of him at the court, that Elias had appeared, or that one of the old Prophets were risen again; And because that it was said of some, that St. John was risen from the dead; therefore Herod, thereunto deluded by his own guilty conscience, was perplexed, and could not be removed from that fond conceit. S Mat. 14.1.2 S. M●r. 6.14.15, 16. S. Luc. 9.7, 8 9 It is john (said he) whom I beheaded, he is risen from the dead. And St. Luke saith, that he desired to see him; but to what end, he saith not. So was that verified in this Herod, which St. chrysostom observeth, Sinners, whether they do know, or whether they do not know, do fear every noise; sin doth bewray him whom no man reproveth, it condemeneth him whom no man accuseth. The Apostles being returned, he taketh them and departeth thence by ship into a desert place, Christ takes his Apostles to a desert place. S. Mar. 6.31 belonging to the city of Bethsaida. It was not for fear of Herod, but to give unto his Apostles some rest after their travel. Come ye yourselves apart, into a desert place, and rest awhile. For the place where they were, was not convenient; there were many coming and going, and they had no leisure so much as to eat: therefore went they thither in a ship privately. That desert place, though it did belong to Bethsaida, The desert belonging to Bethsaida. yet was it not far from Capernaum, and is said to be an exceeding high hill standing upon the shore of the Galilean sea, beautified with many herbs and flowers of divers kinds, very fruitful and pleasant, and extendeth itself in length almost two bows shoot, and one in breadth. From whence a man might take a view of the whole sea of Galilee, and of the countries of Iturea and Trachonitis, whereof Philip was Tetrarch, even to the mount Libanus; also the mountains Sanir and Hermon, and of a great part of the upper and lower Galilee. Itinerar Scrip. p. 446. Now when the multitude had true intelligence of his going thither, He feeds 500 men with 5 loaves and two fishes. and of his being there, they followed him on foot out of the cities, which they might do by those bridges which were over jordan, and at Tiberias. There (as the story is set down at large by the Evangelists) with five loaves and two fishes, he fed about five thousand men, besides women and children, who did all eat and were filled, S. Mat. 14. S. Mar. 6. S. Luc. 9 and they took up of the fragments that remained, twelve baskets full. From which miracle so wrought there, they call that mountain, the table of Christ, and of his Apostles. Then those men, when they had seen the miracle that jesus did, said, This is of a truth that Prophet that should come into the world. Therefore they set up an unanimous resolution to make him a King. S Joh. 6.14. For it was the common opinion of the Jews, that the Messiah should come to take upon him an earthly kingdom. Which opinion the Disciples themselves held after his resurrection. When they therefore were come together, they asked of him, Act. 1.6. saying, Lord, wilt thou at this time restore again the kingdom to Israel? And straightway Jesus constrained his Disciples to get into a ship, S. Mat. 14.22 S. Mar. 6.45. and to go before him unto the other side, while he sent the multitudes away. It was to Bethsaida that he would have them to go. They being dismissed, he went up into a mountain apart to pray. It should seem to be the same mountain from which he descended to dismiss the people, and St. John observes the occasion of his going up by himself alone, it was because he perceived that they would come, and take him by force to make him a King. S. Joh. 6.15. Worldly honours and preferments are great temptations, a kingdom the greatest of all; he would pray, that which he hath taught us to pray (and for our example, so often as temptation shall betid us) Led us not into temptation. He walketh on the sea to his Disciples But there was an other end, for he would confirm the faith of his Apostles by another miracle; therefore he stayed behind in the mountain, but the ship was in the midst of the sea, about five and twenty, or thirty furlongs off the land, tossed with waves; and hindered by a contrary wind. In the fourth watch of the night he came unto them walking on the sea, and would have passed by them; S. Mat. 14.25 S. Mar. 6.48. This put them all into a great fear, so that they cried out, saying, it is a spirit; but he told them that it was no phantasm, it was himself. Whereupon (the rest being silent) St. Peter replied, saying, Lord if it be thou, bid me come unto thee on the water; Christ bade him, and he went; but being like to drown he was afraid, and cried out; but Christ saved him. S Mat. 14.32 And when they were come into the ship, the wind ceased. Then they that were in the ship, came and worshipped him, saying, of a truth thou art the son of God. 33. And immediately (which was also miraculous) they were at the land, and went on shore in the region of Genesareth, He ariveth in the land of Genezareth. a country bordering upon the sea of Galilee, wherein stood Capernaum and Bethsaida, a land pleasant and fruitful, abounding with many sorts of excellent fruits, fair and goodly to the eye. And when they were come out of the ship, strait way they knew him. And ran through that whole region round about, S. Mar. 6.54, 55, and began to carry about in beds those that were sick, where they heard he was. And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him, that they might touch, if it were but the borders of his garment; and as many as touched him were made whole. All which in effect, is also reported by Saint Matthew. 56. S. Mat. 14.34 35, 36. But Saint john proceeds in the story, cap. 6. setting down at large that Sermon of his, wherein he reproveth the people flocking after him, and all the fleshly hearers of his word, preacheth unto them the bread which he will give; telling that he is come from heaven, and therefore that he is able to give such bread as can quicken the world, even his own flesh, and that himself is the bread of life to all that believe. At which doctrine many of his Disciples were offended, revolted from him, and walked no more with him, though he had told them that they should see by his ascension into heaven, that he came down from heaven. Yet the twelve would not forsake him, because he had the words of eternal life; and because they did believe and were sure, that he is Christ the son of the living God. Upon which confession of theirs, made by St. Peter, he intimateth the treason of Judas, whom he saith to be a devil, knowing that the devil would enter into him, and put it into his heart that he should betray him. About that time there came from Jerusalem into Galilee, Pharisees, and certain Scribes, who observing the demeanour of Christ's Disciples, The Disciples eat with unwashen hands. S. Mat. 15.2. and that some of them did sit down to meat, and did eat with unwashen hands; they took occasion from thence to fly upon Christ himself, saying, Why do thy Disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. The Pharisees, and all the Jews had many washings and purifications by water, superadded to those which Moses ordained, as the washing of cups, and pots, and brazen vessels, and tables, to wash when they came from the market, and to wash their hands before they did eat, and such like: they called these the traditions of the elders, and did carefully observe them as necessary duties, Traditions of the Pharises reproved and the neglect of them they utterly condemned. Christ therefore defendeth his Disciples, by reproving their hypocrisy, whereby they laid aside the commandments of God for their traditions sake. And by showing wherein they did so. For Moses said, Honour thy father and thy mother, and who so curseth father or mother, S. Mar. 7.10 11. let him die the death. But ye say, if a man shall say to his father or mother Corban, that is to say, a gift, (a gift devoted to the sacred treasury) by whatsoever thou mightest be profited by me: Corban what it was. he shall be free. We read in the book of Kings, that when jehoash would repair the Temple which was then in decay, 2 King. 12.9. jehoiada the Priest took a chest, and bored an hole in the lid of it, and set it beside the Altar; That chest the jews called Corban, a gift, from the office which it had, or use whereto it was put, which was to keep and contain the money given towards the reparation of the Temple; but the Greeks called it Gazophylacium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the treasure was kept there. Howbeit, under the second temple, it was no more a single chest, but a capacious building, called the Treasury. The tradition of the Pharisees therefore was, S. Mar. 12 41 S. Luc. 21.1. that they who would give to the Corban, and put in their gifts there, should not be obliged to any other charity, no not to the relief of their own parents; by which tradition of theirs, they made the commandment of God of none effect. This offended the Pharisees, but he regardeth not the offence which they took, seeing they were justly reproved, and were the blind leaders of the blind, S. Mat. 15.13, 14. v. 16, 17, 18, 19, 20. S. Mar. 7.18, 19, 20, 21, 22 23. who should fall into the ditch with those that were led by them. And to the people he yielded the reason of that which they reproved, and again to his Disciples, showing the ground of the Pharisaical washing (to wit, that meats otherwise defile the soul) to be false. Having thus shaken off the cavilling Scribes and Pharisees, he went into the borders of Tyre and Sidon cities of Phoenicia, in the tribe of Nepthali; yet never subdued, but always inhabited by Gentiles. He went thither to obscure himself for a time: for Saint Mark saith, that he entered into an house, and would have no man know it, but he could not be hid. S. Mar. 7.24. The daughter of the Canaanitish woman healed. For a certain woman who was a Greek or Gentile, of the stock and progeny of the Canaanites, came to supplicate him on the behalf of her daughter grievously vexed with a devil; the faith of which woman was notable, for she came and fell at his feet, freely acknowledging him the Messiah, Have mercy on me, O Lord, thou son of David. At first he seemed altogether to neglect her, for he gave her no answer. Then to reject her, for his disciples besought him to send her away. 3ly To excuse himself, as being sent only to the lost sheep of the house of Israel. And when she would not be so answered, but still persisted to worship him and to cry unto him; then fourthly he reproached her, calls her dog, and that it is not meet to take the children's bread, and to cast it to dogs. That when she acknowledged to be true, and yet begged the crumbs of his mercy, than obtained she her petition, S Mat. 15 28 S. Mar. 7.29. with that singular Elogium: O woman, great is thy faith, be it unto thee, even as thou wilt. For this saying, go thy way, the devil is gone out of thy daughter. Being departed from the coasts of Tyre and Sidon, he came unto the sea of Galilee, S. Mar. 7.31. Concerning Decapolis. through the midst of the coasts of Decapolis. Which country took its name from those ten principal cities which were situated in it That country I take it to be, which the Scripture calleth Gilead, and was a part of Galilee lying beyond Jordan towards the East, and was so named of that heap of stones which Laban and jacob made, Gen. 31.47, 48, Num. 32.26. Deut. 3, 10.12. Josh. 3.8. for a witness betwixt them, and was given to the Reubenites and Gadites for their inheritance, together with the half tribe of Manasseh. Which those ten cities were, from which that region took its name, I will not contend; there were many fair cities in that land. At the request of the people of that place, he healed a man that was deaf, and had an impediment in his speech; One cured that was deaf, and had an impediment in his speech. S Mar. 7.33, 34, he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that could not speak but with great difficulty. He cured him with greater ceremony than any: for, He took him aside from the multitude, and put his fingers into his ears, and he spit and touched his tongue. And looking up to heaven he sighed, and saith unto him, Epphata, that is, Be opened. And why he did all this, that is only known to him that did it. And he charged them (lest he should incense the jews through envy to kill him before the time, saith Saint chrysostom) that they should tell no man; but the more he charged them, so much the more a great deal they published it, And were beyond measure astonished, saying, 36, He hath done all things well; he maketh both the deaf to hear, and the dumb to speak. 37. Then departed he thence, and came nigh unto the sea of Galilee, S. Mat. 15.29 and went up into a mountain, and sat down there. And great multitudes came unto him, having with them those that were lame, 30. blind, dumb, maimed, and many others, and cast them down at jesus feet, and he healed them. And upon the third day, he fed about four thousand men, Four thousand fed with seven loaves and a few little fishes. besides women and children, with seven loaves, and a few little fishes, and they took up of the broken meat that was left seven baskets full. What the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did contain, I know not; but when he fed the five thousand with five loaves and two fishes, they took up of the fragments that remained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Mar. 8.8. S. Mat. 14.20. S Mar. 6 43. But now that he fed four thousand with seven loaves and a few little fishes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The vulgar Latin keeps the distinction, twelve cophini, seven spor●ae; I cannot think them to be baskets of equal measure; and some say that the sportae did contain two cophini; and it is probable, for Saint Paul was let down out of a window by the wall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a sporta, which was a basket so called. But if any man will think this no better than a nicety, so let it pass. S Mat. 15.39. S. Mar. 8.10. Magdala and Dalmanutha. And he sent away the multitude, and took ship, and came into the coasts of Magdala. Dalmanutha, saith Saint Mark. There is no dissonancy betwixt the two Evangelists: for Magdala (as I read) was a city situated upon the Galilean sea, the town of Saint Mary Magdalen; and Dalmanutha a spacious plain thereunto adjoining. There the Pharisees and Sadduces came unto him, tempting him, and requiring of him a sign from heaven; The Pharisees and Sadduces reproved. but he sharply reproveth their hypocrisy, who required that sign out of pride and curiosity, having seen so many wonderful miracles, and having set up their resolution before hand not to believe in him, whatsoever he should say, or whatsoever he should do; S. Mat. 16.1, 2, 3, 4. S. Mar. 8, 11, 12, 13, 14. flatly denying to show them any other sign from heaven, but only the sign of the prophet Jonah, which sign he made good by his death and blessed resurrection. And he left them, and entering into the ship again, departed to the other side. Now the disciples had forgotten to take bread, neither had they in the ship with them any more than one loaf. While they were in the ship together, he charged them to beware of the leaven of the Pharisees, and of the leaven of Herod. They being conscious to themselves of their own neglect missunderstood him, thinking he had taxed them of negligence, in not having made such provision of bread as they ought to have done, and that they should at no hand either buy or borrow it of the Pharisees or Herodians. This error was both gross and childish, and yet utterly a fault in them, who it seems had forgotten to take with them those seven baskets full of fragments that were left. But it was by dispensation, saith Theophilact, to the end that being reprehended, they might be amended, and might come to the knowledge of the divine power of Christ. The disciples reprehended, and why. And indeed he never reproved them so sharply as now he did; for he condemns them for making such construction of his words, he told them, that they did neither perceive nor understand, that their hearts were hardened, S. Mar. 8.17, 18, 19, 20, 21. S. Mat. 16.8, 9, 10, 11, that they had eyes but they did not see, that they had ears but they did not hear, that they had forgotten his two late miraculous feedings, of the five thousand with five loaves, when they took up twelve baskets, and of the four thousand with seven loaves, when they took up seven baskets full of fragments; and that therefore they did not understand concerning what bread he spoke. 12. Then understood they how that he bade them not beware of the leaven of bread; but of the doctrine of the Pharisees and of the Sadduces. Then cometh he to Bethsaida, He healeth a blind man. where some of the inhabitants of that place besought him to restore a blind man to his sight by a touch of his hand. The ceremony which he used in this cure was singular; for he led him out of the town, (because of the infidelity of those that dwelled in it, saith Bede) he spit in his eyes, and put his hands upon him, and asked him if he see aught. The man looked up and said, that he saw men as trees walking. He did not perfectly see, because he did not perfectly believe; neither was he cured perfectly at first, because of the unbelief of those that brought him, and for his own imperfect faith: fidem sequitur medela, he would dispense his cures according to the faith of those that were to be cured by him. Therefore when his faith was confirmed, he put his hands upon him again, made him to look up, and he saw every man clearly. S. Mar. 8.22, 23, 24, 25, 26 And that he might well know that he did it not for the praise and commendations of men, he permits him not to go into the town to publish it there, but commandeth him to go away presently to his own house. And now have we likewise to take notice how the covenant was further administered by him the year past, for the breaking of the serpent's head, and for the abolishing of the old testament. The Recapitulation. By going up to Jerusalem at the third after his baptism. By curing the impotent man there, who had been diseased thirty and eight years. By avouching his authority, By curing the man that had a withered hand. By ordaining his twelve Apostles. By preparing and instructing them to be sent forth, by his divine doctrine and precepts. By curing the leper. By curing the Centurion's servant of a palsy. By raising the widow's son from the dead. By accepting a legation from Saint John the Baptist. By accepting the invitation of Simon the Pharisee. By dispossessing a blind and dumb devil, By convincing the scribes and pharisees of the irremissible sin. By promising the sign of the prophet Ionas. By teaching the people in parables. By sending forth his Apostles two and two. By feeding five thousand men with five loaves and two fishes. By walking upon the sea to his disciples. By reproving the traditions of the pharisees. By healing the daughter of the Canaanitish woman. By healing him that was deaf, and had an impediment in his speech. By feeding four thousand with seven loaves and a few little fishes. By reproving the pharisees and sadduces. By reprehending his disciples. By healing the blind man. It became him who humbled himself, and was made man for the redemption of all mankind, to do all these things. And thus (following herein my learned author, & late right Reverend Diocesan, in his learned Theanthropicon) our sacred history doth put an end to the third year after his Baptism, which was the two and thirtieth year of his age. The first occurrence of the next year is, that Jesus with his disciples came into the coasts of Caesarea Philippi, not into Caesarea Philippi itself, S. Mar. 8.27. S. Luc. 9.18. S. Mat. 16 13 Christ interrogateth his disciples. but into the towns of Caesarea Philippi, as St. Mark saith, and in the way having prayed alone, he asked his disciples, saying, Whom do men say that I the son of man am? This question was propounded to them by the way as they went, not out of ignorance, as if he had not known what it was that the people said of him: nor out of curiosity, as if he were delighted to hear the rumours of the vulgar concerning himself; but docendi gratiâ, because he meant to teach and instruct them more perfectly. He did not ask whom the Pharisees and Scribes did say him to be, that was publicly and notoriously known; for in the blindeness of their own minds, and in the hardness of their hearts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Saint Epiphanius. They knew not his Godhead, and they supposed that he was no other but a mere man. Lib. Anchor. cap. 27. They knew nothing of his wonderful conception, which was by the holy Ghost; nor of his wonderful birth, which was of a pure virgin; nor of his special privilege, which was that he was without all sin; nor of the hypostatical union, whereby the word was made flesh; not by conversion of the Godhead into flesh, but by taking of the manhood into God. They did therefore notoriously defame him, S. Joh 8.44. S. Joh. 10.20 said that he was a Samaritan, and that he had a devil; That he had a devil, and was mad. And because he came eating and drinking, S. Mat. 11.19 they said, Behold a man gluttonous, and a wine-bibber, a friend to publicans and sinners. They undervalved all his miracles, and look what they saw and knew to be done by the divine power and virtue of the holy Ghost, they affirmed of the devil, S. Mar. 3.22. saying, He hath Beelzebub, and by the prince of devils casteth he out devils. Therefore he did not ask what they said him to be, but whom do men (the people, the vulgar) say that I the Son of man am? The opinion of the people concerning Christ. They told him, (according to the common opinion of the people of the Jews in those days, whereby it was believed, that the souls of the defunct, according to the merits of each person, did commigrate into other bodies) that some said that he was Saint John the Baptist, some Elias, others Jeremias or one of the prophets; that is to say, of the old Prophets, and that he was such by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that the soul of Saint John the Baptist, Elias, or Jeremias, or of one of the Prophets, was transmigrated into him, and that this was the vulgar error concerning him. Whereupon he demanded of them, saying, But whom say ye that I am? Simon Peter the mouth of the Apostles, replieth both for himself and for all the rest, Thou art Christ, Saint Peter's confession. the son of the living God. He pronounceth him blessed for his faiths-sake, whereby he so believed, affirming that this his answer was by divine revelation, For flesh and blood (saith he) hath not revealed it unto thee, but my Father which is in heaven. And then admonisheth him of the retribution for his confession sake. Thou art Peter, and upon this rock will I build my Church, and the gates of hell shall not prevail against it. Promising also unto him the keys of the kingdom of heaven, to the end that whatsoever he should bind on earth, should be bound in heaven, and whatsoever he should lose upon earth, should be loosed in heaven. His prerogative. 1st He confers upon him this prerogative, That he is Peter, that is to say, a stone, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek signifieth a stone. And it was his prerogative that he was made a stone, not by conversion of his nature into stone, but by the gift of grace; by his faith, & by his function. For in this was Christ as good as his word, and performeth that promise which he made, when first he was presented to him by his brother Saint Andrew, Thou art Simon the son of Jona, S. Joh. 1.42. thou shalt be called Cephas, which is by interpretation, a stone. And he did reserve the confirmation of his promise, till Saint Peter had made this good confession. The Church of God, which is the whole number of those whom God hath elected to eternal life, The Church compared to a material temple. S. Mat. 21.13 1 Pet. 5.2. is often in the Scriptures resembled to a material temple; and in particular to the temple of Jerusalem. So that like as that temple was called an house, the house of prayer: in like manner is this called an house, a spiritual house, for distinction sake. The material house was built of stones laid one upon another; the spiritual house is likewise said to be builded; but the edification is not of natural and inanimate, 1 Cor. 12.26 1 Pet. 2.5. but of spiritual and living stones. The natural stones of the material temple were joined and cemented one unto another, that so the building might rise to perfection; Eph. 2.21. and the spiritual stones are in like manner fitly framed together, that the building might grow unto an holy temple of the Lord. The material temple had a strong foundation, that foundation was a rock, upon which were superstructed great and mighty stones to support the whole fabric, which stones might not improperly be called the foundation, and were indeed a second foundation most necessary for so great a structure; which afterwards was raised with costly and curious stones, such as Solomon made ready, 1 King. 6.7. and brought thither; or such as those stones which the disciples did marvel at in the temple, S. Mar. 13.1. S. Mat. 24.1. saying, Master, see wha● manner of stones, and what buildings are here! (Which stones, as Josephus faith, were twenty and five cubits long, eight cubits high, and twelve cubits broad). Isa. 28.16. In like manner this spiritual structure is built on Christ, who is the rock, the strong and sure foundation; the prophets and Apostles, great and mighty stones, a second foundation, necessary for the spiritual structure, upon whom the members of the Church as fair stones are built, for an habitation of God through the spirit, Eph. 2.22. Saint Peter a stone of the spiritual building, and how. as Saint Paul saith. Of this spiritual building was Saint Peter, a stone by his faith and by his function. By his faith he was made an elect and precious stone: by his function he was made a great and mighty stone, a second foundation, a necessary foundation stone. By his faith he was laid into the building; by his function he was laid into the foundation of the building. By his faith he had fellowship with the Saints; by his function he had equality and copartnership with the Apostles. His function what it was. His function was the office of his Apostleship, whereby he was made a strong foundation stone, upon whom other stones in the building are fitly placed. Eph. 4.11, For Christ gave some Apostles, and some Prophets, and some Evangelists, 12. and some Pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. The Apostles, the Prophets, the Evangelists, the Pastors and Teachers therefore, are necessary stones for the building of the Church, that it might be raised. But the greatest of all these were the Apostles, whose function none could attain unto, but those twelve elected first by Christ, and after his resurrection Saint Mathias, Act. 1.6. Act. 9.15. who succeeded in the place of Judas the traitor. And Saint Paul that chosen and elect vessel, the Apostle of the gentiles, last called. These are great foundation stones of the Church which is now in the time of the new testament; sure foundations upon Christ the rock or first foundation. Of whom they obtained commission to teach all nations, S. Mat. 28.19 and to baptise them in the name of the Father, and of the Son, and of the holy Ghost. Which commission of theirs they faithfully executed; Rom. 10.18. for their sound went out into all the earth, and their words unto the ends of the world. They had gifts and graces answerable to such a function, and by their ministry, The Lord added to the Church daily such as should be saved. These great stones upon divers respects are said to lie, Acts. 2.47. The Apostles how laid into the foundation. and to be laid, in the foundation of the building, for the supportation of other stones, less in graces, and less in office. 1st Because they were called to that office and function, not by the ministry of man, but immediately by God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not of men, neither by man, as Saint Paul saith of himself. 2ly Because they first of all had commission to preach Christ crucified unto the gentiles, & to join both Jews and Gentiles into one people, that so the root of Jesse might stand for an Ensign of the people, Isa. 11.10. and the Gentiles might seek unto it. 3ly Because that other great officers in the Church, Bishops, Priests, and Deacons, were ordained by their ministry, and consecrated by the hand of their Apostleship; Act. 6.6. but they themselves were not so ordained, but were chosen immediately by God, and received their commission from Christ his own mouth. Lastly, they ordained none to succeed in the fullness of their office and Apostleship: viz. To go unto all nations, S. Mar. 16.16. and to preach the Gospel unto every creature, (which was their immediate commission Apostolical) but they ordained proper Pastors unto particular Churches, to whose care they recommended the flock of Christ, in those places where they themselves had preached and prevailed; reserving the oversight even of the Bishops and priests unto themselves. And hence it is that Saint Paul directeth Timothy and Titus how to behave themselves in their function. And that Saint Peter taketh upon him to instruct the elders of the Church. And that Saint John counselleth, reproveth, and commendeth the Angels or Bishops of the seven Churches of Asia; these things being branches of the Apostolical dignity. It was no small matter therefore that Christ performed unto Simon the son of Jona upon his confession, Thou art Peter a stone, a great foundation stone, the chief and principal of all the foundation stones; and as such a stone, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Saint Basil hath it; For the eminency of his faith such a stone, as should receive upon himself the whole fabric of the Church. But if the house be built upon the sand, or in a marish ground, the foundation stones will not, cannot assure the building from falling or sinking; therefore 2ly having told him what he had made him to his Church, a stone; he proceeds to tell him what he himself is to his Church, a rock, for the supportation of all the foundation stones, and of the whole superstructed building. Upon this rock I will build my Church. The Church built upon Christ the rock. This rock which thou hast confessed, (saith Saint Augustine) Upon this rock which thou hast known, (saying thou art Christ the son of the living God) will I build my Church. I will build thee upon me, not me upon thee. For men intending to build upon men, said, I hold of Paul, I of Apollo, I of Cephas, (that is Peter) and others who would not be builded upon Peter, but upon the rock, said, I hold of Christ. For the rock was Christ, upon which foundation Peter himself was builded. (De verb. Dom. ser. 13.) sigh no man can lay another foundation besides that which is laid, which is Jesus Christ. And in the same sense have Saint Gregory Nyssen, Saint Cyril, Saint chrysostom, Saint Ambrose, Saint Hilary, venerable Bede, and many other holy Fathers, and learned Divines, understood this place; for against the Church so built, the gates of hell shall not prevail. Upon this reason that the gates of cities are most strongly fortified, The gates of hell. and firmly barred and bolted; by gates is to be understood (as saith the new gloss) omne robur, & omne munimentum, every strength, and every muniment. And by hell, omnem vim contrariam, & Satanicam, omnem hostis impetum, all contrary and Satanical power, every incursion of the enemy. viz. The devil himself, and all his angels, all the power that they have: the wicked world, all tyrants and seducers, who are the devil's instruments. For the state of the faithful and chosen of God in this present life, is as it were a warfare, whereof the Church is called militant. The adversays and enemies whom we must fight against, our Saviour speaketh of them as of a strong kingdom, which he calleth hell, because it warreth all for hell, and the devil is the prince of it. Eph. 6.11. 2 Cor. 10.4. The gates of hell therefore do signify those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those fortresses, munitions, and strong holds, which the powers of hell do hold against the Church, and from whence they assault it in all her members, by force or fraud. All which is meant by gates, because the gates of castles and of strong holds, are wont to have the best munition, and to be most strongly fenced. So that the gates of hell are not only heresies, (although heresies are of them, as Saint Epiphanius, lib. Anchor. and Saint Augustine. De symb. ad Catechum. do note) but also persecutions, in name, in goods, in liberty, or in life, and specially sins, with all manner of evils which seek to subdue us to everlasting death. As is well observed by Origen, Saint chrysostom, Saint Gregory, and others. The gates of hell therefore may assault, but they shall not prevail against the Church catholic, utterly to extinguish it, nor against any sound member of the same, who is an homogenial part of the whole, rightly built and abiding upon the rock. Psal. 139.1, 2, 3, 4. Many a time have they afflicted me from my youth, may Israel now say. Many a time have they afflicted me from my youth; yet they have not prevailed against me. The plowers ploughed upon my back, they made long furrows. The Lord is righteous, he hath cut asunder the cords of the wicked. And this is the first part of that retribution which the Apostle Saint Peter received from his Lord, S. Mat. 16.18 upon his good confession, Thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it. A second part of his retribution was in expectance, and to be made good in the future; The keys of the kingdom of heaven promised, and given. that was, the keys of the kingdom of heaven, then to be given when he shall be risen from the dead, and shall have fully accomplished the work of man's redemption. Saint Peter for the present was not in capacity; and Christ himself was not yet fully manifested to be the Saviour and redeemer of all mankind. That promise therefore must be performed in its season, after his resurrection; and he performs it the same day. The same day at evening, being the first day of the week, when the doors were shut, S. Joh 20.19 where the Disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. And when he had so said he shown unto them his hands, and his side. Then were the Disciples glad when they saw the Lord. 20, Then said Jesus unto them again, Peace be unto you: As my Father sent me, even so send I you. And when he had said this, he breathed on them, 21, 22, and saith unto them, Receive ye the holy Ghost. Whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained. 23. The power of Christ to give the keys of the kingdom of heaven, is threefold. 1. The power of the Creator, By what power Christ gave the keys. S. Joh. 1.3. Eph. 1.7. All things were made by him, and without him was not any thing made that was made. Heaven itself was his creature: how shall he not dispose the work of his own hands? 2ly The power of the Redeemer, in whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. Is he the redeemer of that Church of his, part whereof singeth the songs of victory in heaven, and is called the triumphant Church: part whereof lieth in the camp of warfare upon earth, and is called the militant Church; and must not then the keys be his, to open the doors of heaven, by himself, and by his ministers unto whom he shall commit them? 3ly He is the head of his Church, Eph. 5.23. as the husband is the wife's head. Is that head of his Church the Lord of heaven? and hath he not the keys to open the doors of heaven, to that mystical body whereof he is the head? To that little flock of his, who are members of his body, of his flesh, and of his bones. 30, The keys of the kingdom of heaven were his to give, and he gave them according to his word and promise; he did not delay to give them, but being risen from the dead, he gave them the same day. The kingdom of heaven in the scriptures, is compared to a city, therefore called the holy Jerusalem, Reu. 21.10, 12, having a great and high wall, and twelve gates. Man was a citizen of that city till he sinned, but by sin he lost his freedom there, in as much as there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie. 27, For his sin he was banished this city, and the gates fast locked and shut against him. He was cast out of Paradise, and God placed cherubims and a flaming sword, which turned every way, to keep the way of the tree of life. Gen. 3.24. So that there was found no way to return back into the city, or into Paradise, from whence man was expulsed. But God so loved the world, that he gave his only begotten Son that whosoever believeth in him, should not perish, but have everlasting life. Him therefore did God give to open the gates of heaven, which were shut and locked by sin, and by the guilt thereof; to bring in man, and to open them to the faithful, S. Joh. 3.10. and to shut them against the unbelievers. What keys Christ had, and what keys he gave to the Apostles. Rev. 3.7. S. Mar. 2.7. S. Joh. 1.29. Who because he is the great King of this city, he is said to have the key of David, and openeth and no man shutteth, and shutteth and no man openeth. By a twofold possession he is Lord of the keys. For 1ly As he is one God with the Father, he hath the same keys which the Father hath, even the key of authority to forgive sins. Who can forgive sins but God only? 2ly As he is the Son of the Father made man, and, by the merit of his death and passion, is that very lamb of God which taketh away the sin of the world; he hath the key of excellency, and by a special prerogative doth open and shut the gates of heaven. Neither of these keys gave Christ to his Apostles: the keys which they had by his Donation, were ministerial keys; to the end that not by themselves, but by the power of God, and by the virtue of Christ his passion, they might open and shut the gates of heaven. These keys as St. chrysostom saith, are the knowledge of the scriptures; according to Tertullian, the interpretation of the law; and as Eusebius saith, the word of God. The matter of them is a double act, Keys of two sorts. of knowledge, and of execution: from whence also the keys are of two sorts, the key of knowledge, whereby the man of God doth judge rightly, to whom the gates of heaven are to be opened, and against whom they are to be shut; like a wise doorkeeper in the Lord's temple, well knowing whom to admit, and whom to repel. And the key of power, whereby accordingly he putteth the matter in execution, opening the doors of heaven to those that are worthy, and shutting them against those that are unworthy. This judgement of discerning the worthy from the unworthy, had the Apostle Saint Peter, Act. 8.23. for he perceived and affirmed Simon the Sorcerer to be in the gall of bitterness, and in the bond of iniquity. And therefore he did not open the gates of heaven unto him; but shut him out, Act. 10.48. How the keys are to be administered. and bound him as an unclean thing. But when Cornelius the Centurion had sent for him, he found him worthy; and therefore opened the gates of heaven unto him, and baptised him. The manner also how these keys are to be administered, is to be respected. For the ministerial function, is either common to the whole priesthood, 1 Cor. 4.1. so far forth as all the priests are ministers of Christ, and stewards of the mysteries of God. And are by their function obliged to preach the word, to administer the Sacraments of the Church, 2 Tim. 4.2. to be instant in season, out of season, to reprove, rebuke, exhort, with all long suffering and doctrine. Or else it is peculiar to the Bishops, and goverours of the Church, who because they are ordained not only to administer in holy things, but to bear rule in the Church of Christ, S. Mat. 18.17 and to preside; therefore the keys are again to be distinguished. For there is the key of Order which doth belong to the inward court of conscience, and by the ministry of the Gospel, doth immediately open and shut the gates of heaven, and is the common key of every priest, rightly and lawfully ordained to his office and function by imposition of sacred ha●●s, of what degree or title soever he be, by that authority which is delivered unto him to preach the Gospel, and to administer the Sacraments. And there is the key of jurisdiction, whereby Ecclesiastical censures (as public penance for public crimes, admonitions, suspensions, excommunications, and such like) are enjoined, and inflicted, which is not the common key of every priest, but doth belong only to the Bishops and governor's of the Church, to whom it belongeth to bear rule, and to preside as before is said. Nor yet is this key administered in the inner court of conscience, but in the outward court of jurisdiction. Neither doth it open and shut heaven gates immediately, but before the militant Church. And hence it is that the Apostle Saint Paul instructeth Timothy, not only as a Priest, how to administer his key of order in the inward court, and to open and shut the gates of heaven immediately, by administration of the Gospel: but also as a Bishop, how to administer his key of jurisdiction as a Bishop, in the outward court, and to open and shut heaven gates in the consistory, and before the militant Church, as is plainly to be seen 1 Tim. 5. But these keys were not promised unto Saint Peter only, and excusively as to the other Apostles, but omnibus cum Petro, quia Petrus pro omnibus locutus est Apostolis; To whom the keys were prom said and given. to all the rest with Saint Peter, (because that like as Christ demanded of them all, saying, Whom say ye that I am? even so by the revelation of the father) Saint Peter answered for them all, saying, Thou art Christ the son of the living God. Like as he demanded, so was he answered; as he was answered, so did he promise; as he promised, so did he perform; for between these four things, a question, an answer, a promise, and the performance, there is mutual reference. Christ demanded of them all, saying, Whom say ye that I am? They all answered by the mouth of Saint Peter, as a jury of sworn men, giving up their verdict by their foreman, Thou art Christ the son of the li●ing God. Like as the tongue speaketh on the behalf of all the body: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Even so was Saint Peter the tongue of the Apostles, and he alone made the answer for them all. Christ therefore maketh his promise to all, by replying to St. Peter only, because only St. Peter had spoken for them all, and given up their answer. And finally, as the truth itself, what he had promised to all, he performed to all. For he gave them all his peace. He breathed on them all the Holy Ghost. S. Joh. 20.19 20, 21, 22, 23 S. Mat. 28.19, 20. S. Mar. 16.15 He gave them all the same power of remitting, and of retaining sins, that is to say, the power of the keys promised before. He sendeth them all forth with one and the same commission, to preach and to baptise all the world over. And this is the doctrine of the catholic Fathers, and was of the Bishops of Rome themselves in purer times; for said Leo, The jurisdiction of this power passed over unto all the Apostles, Ser. de Apost. And when Christ (saith he) said unto Peter, I will give unto thee the keys of the kingdom of heaven, the right of this power passed over unto others, and that which is commended in express terms unto one, is intimated unto all, and Christ said it unto Peter singularly, because the form of Peter is proposed to all the governors of the Church. And so Pope Anacletus also, The rest of the Apostles (saith he) together with the like fellowship, received both honour, and power. Ad Epis. Ital. Ep. 2. Saint Cyprian, The other Apostles were the same thing that Peter was, endowed wi●h the like, (or equal fellowship, pari consortio) both of honour and power. Lib. de unit. eccles. And finally, among many other, St. Augustine, who speaking of the keys, and of the power of binding and losing, saith plainly thus, Hoc Petrus pro omnibus, tanquam personam unitatis accepit. This hath Peter received for all, as it were the person of unity. Ser. 10. The use of the keys. super Johan. The use of the keys was from the beginning of the world; And God himself did then first administer them by his own authority, by making unto Adam the original promise. It succeeded in all ages before the resurrection of Christ, Gen. 3.15. in that ministry which God gave unto his Church. But Christ would abolish the old Testament and legal worship; therefore must he transfer the keys to another priesthood. And this was it which he promised St. Peter to do, and performed it after his resurrection, as before is said. Blessed art thou Simon Bar-Jona: for flesh and blood hath not revealed it unto thee, S. Mat. 16.17 but my Father which is in heaven. And I say also unto thee, that thou art Peter. And upon this rock I will build my Church; and the gates of hell shall not prevail against it. 18, And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth, shall be bound in heaven; whatsoever thou shall lose on earth, 19 shall be loosed in heaven. No doubt but the Apostles did highly rejoice, and were exceedingly glad to receive such a promise fr●m Christ, and began also to think of the performance of it, The keys to be transferred from the legal to the Evangelical priesthood, and when. and when it should be that such keys, with such power, should be conferred upon them. But they must not expect the accomplishment, till after his resurrection; for till then he might not by divine dispensation, transfer the keys of the kingdom of heaven with that power of binding and losing, from the legal, to the Evangelicall priesthood. Therefore saith St. Matthew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, From that time forth, when he had first straightly charged them that they should tell no man that he was Jesus the Christ (lest his passion should be hindered, for had they known him to have been Jesus Christ indeed, they would not have crucified him) he began to show unto his Disciples, how that he must go to Jerusalem, and suffer many things of the Elders, 1 Cor. 2.8. and chief priests, and Scribes, and be killed, and be raised again the third day. As if he should say, He foretelleth his passion, death, and resurrection. when I I have been at Jerusalem, and when I have suffered, and when I shall be risen again from the dead upon the third day, then will I make good my promise, by giving unto you the keys of the kingdom of heaven. At this all the Apostles being overcharged with sorrow, and because he spoke it openly, so that the people also too notice of his words, Saint Peter the mouth of the Apostles the second time came unto him privately, and began to rebuke him, saying, Be it far from thee, Lord, this shall not be unto thee. At this he is offended, reproves him sharply, calleth him Satan, commands him to get behind him, for that by giving him such counsel, he savoured not the things that be of God, but those that be of men. For what, if the counsel that Saint Peter gave proceeded from that love and affection that he did bear unto his Lord, who knew also that he did love him? yet by giving him such counsel, which was against the determinate counsel and foreknowledge of God for the redemption of all mankind by his death upon the cross, he was Satan and an adversary, who must get behind him, viz. cease to withstand the will of God by carnal counsel, From thence therefore he taketh occasion to admonish his disciples and the people, how to follow him in persecutions, and to bear his cross, S. Mat. 16, 24, 25, 26, 27, 28. S. Mar. 8.34, 35, 36, 37, 38. S. Luc. 9.23, 24, 25, 26, 27. valuing their precious souls above their temporal lives, or the whole world; telling them also that there were some standing amongst them, who should not taste of death, till they should see the son of man coming in his kingdoms; intimating thereby that glimpse of his glory which he would show unto some of them by his transfiguration; if not rather the destruction of Jerusalem, which Saint John lived to see. And after six days, saith Saint Matthew, and with him Saint Mark; but Saint Luke, About an eight days after these say. S. Mat. 17.1. S. Mar. 9.1. S. Luc. 9.28. (That is to say, six complete days after he had so said, not accounting the day that he spoke, nor the day that he ascended into the mount, The transfiguration of Christ. but only the six intervening days) Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart; supposed to be the mount Thabor, a mountain in Galilee, of which something hath been said before; where also it is thought (as hath been before observed) that he preached that famous Sermon unto his Apostles before the multitude, repeated by the Evangelist Saint Matthew, cap. 5.6.7. And was transfigured before them. But why these three and none but these? I can give no reason but the special favour and familiarity which they had with their Lord above the rest; and why that, he only knoweth. But his special favourites he had in every degree. He had many disciples, multitudes of disciples; but out of the whole number he made a more special choice of seventy, that they might be more conversant with him than the rest. S. Luc. 10.1. And them he sent two and two before his face, into every city and place whither he himself would come. There was a more special choice of twelve Apostles, S. Mar. 3.14. that they should be with him, and that he might send them forth to preach. Of which twelve also he admitted three to a more intimate familiarity, these were Saint Peter, Saint James, and Saint John his brother. These only were permitted to be present when he went in, S. Mar. 5.37. and raised up Jairus his daughter; and these only he taketh with him into the mountain, and was transfigured before them. Not presently so soon as he had ascended, but as he prayed, or was praying. He did not change the nature of his body, but only the external form into a greater glory; for his face did shine as the Sun, and his raiment was white as the light; white and glistering, saith Saint Luke, exceeding white as snow, so as no fuller upon earth can white them, saith Saint Mark. And so each Evangelist hath his own expression. It was for his disciples sake to whom he would show a glimpse of his glory, to the end that the humility of his passion might not offend them. And it was for his servants Moses and Elias sake, S. Mat. 17.4, 5, 6, 7, 8, 9, 10, 11, 12, 13. S. Mar. 9.5, 6, 7, 8, 9, 10, 11, 12, 13. S. Luc. 9.32, 33, 34, 35, 36. whom he would entertain in robes of glory. For Moses and Elias talked with him, appearing in glory, and speaking of his decease which he should accomplish at Jerusalem. And so the other passages follow as they are set down by the Evangelists. Of the motion made by Saint Peter, as touching three tabernacles to be built there. Of the Father's testimony from heaven. Of the disciples question concerning the coming of Elias; and of Christ his answer thereunto. And that first as he came down from the mountain, he charged them to conceal the vision till after his resurrection, which also they did, questioning one with another what the rising from the dead should mean. He abode with his three Apostles all night upon the mount, and the next day he came down with them, S. Luc. 9.37. and when he came unto his disciples he found a great multitude about them, and the Scribes questioning with them. And straightway (saith Saint Mark) all the people when they beheld him were greatly amazed, S. Mar. 9.15, (for it is likely that his face shone as Moses' did, when he came down from the mount) and running to him they saluted him. 16. And he asked the Scribes, What question ye with them? But a certain man came unto him, S. Luc. 9.38. kneeling down, and supplicating on the behalf of his son, who was his only child, who at certain seasons of the moon (and therefore said by Saint Matthew to be Lunatic) was grievously vexed with a dumb and deaf spirit, S. Mat. 17.15. A dumb and deaf spirit dispossessed. which wheresoever he took him, did throw him down, and tear him, so that he foamed, and gnashed with his teeth, and pined away; telling him also that he had brought him to his disciples, (those nine which did not ascend with him) and they could not dispossess him. Christ having blamed the people for their unbelief and hardness of heart, commanded him to be brought. And when he was brought, straightway the spirit tore him, and he fell on the ground and wallowed foaming. These are the symptoms of an Epilepsy, but it was not naturarall, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spirit tore him. He demanded of his father (not because he knew it not, but because he would have the multitude to know it) how long he had been in that case? He told him, Of a child, and that oftentimes it had cast him into the fire and into the water to destroy him, desiring him to help both him and his child by his divine power. Christ requireth his faith; of which having received a good confession, he cured him by his word, saying, Thou dumb and deaf spirit, I charge thee come out of him, and enter no more into him. The disciples demanded of him privately and when he was come into an house, why they could not cast him out. He tells them, because of their unbelief, (magnifying the power of faith) and for that they had not disposed themselves thereunto by prayer and fasting. And so while he passed to and fro in Galilee, S. Mat. 17.22, 23. S. Mar. 9.30, 31, 32. S. Luc. 9.44, 45. before he went up to Jerusalem, he renewed unto them that doctrine which he had taught them before, concerning his passion, death, and resurrection upon the third day. But they understood it not, and were afraid to ask him, being exceeding sorry. About this time also it was (as I think) that he visited the house of Martha and Mary, as is to be seen, St. Luc. 10.38. they then having their habitation in Galilee. And afterwards, as he was praying in a certain place, (likely upon one of the mountains upon which he ascended to pray) his disciples came unto him, desiring him to teach them to pray (in public, and when they came together, according to a set form, & conceptis verbis) as Saint John the Baptist also taught his disciples. Whereupon he prescribed to them his own prayer, directing and requiring of them to use it, totidem verbis, teaching them to pray instantly, and with full assurance to obtain. St. Suc. 11. from v. 1. to 14. Then came he to Capernaum where he dwelled, and where his Apostle Saint Peter also dwelled, together with Saint Andrew his brother, as hath been said before. And being come thither, the collectors of the tribute money called didrachma, came unto Saint Peter, Christ paid the didrachma. demanding of him whether his Master did pay the tribute, or piece of money so called, who answered, Yes, (it seems therefore that he had formerly paid it, and Saint Peter did know that he did pay it so often as it was due.) That piece of money called Didrachma was half a stater, and the stater was half an ounce of silver, Epiph. lib. de mens. & pond. So that at the rate of five shillings the ounce, the didrachma came to fifteen pence of our English sterling money, Exod. 30.12, 13, 14, 15, 16. and the stater which was two didrachmaes two shillings and six pence. Some think it to be that sacred tribute imposed by the law, which was paid of every man by the pole, and was for the service of the tabernacle first, of the temple afterwards; which tribute was to be paid for ever, a memorial unto the children of Israel before the Lord, to make atonement for your souls, said the law, and was for the repair of the temple and other sacred uses. And was paid in to the gazophylacium, being an anniversary payment, which continued to the utter desolation of the temple, and dissolution of the Mosaical policy; and was then (as I read) transferred to the Capitol, in Vespasians time. But this was some other tribute, not sacred, but political, imposed not by the law of God, but by the secular power, and paid anniversarily by the pole in the several cities, of all the inhabitants, and was required of Christ as an inhabitant or citizen of Capernaum. This the circumstances do plainly evince; for first, this tribute was demanded and paid at Capernaum to the collectors there; but the sacred tribute before mentioned, was brought to Jerusalem and paid in the temple, 2 King. 12.4. 2ly The words of Christ to Saint Peter import so much, For when he was come into the house, Jesus prevented him, saying, What thinkest thou Simon? of whom do the kings of the earth take custom or tribute? of their own children or of strangers? A question at no hand to have been demanded, had it been a divine or sacred, and not a humane or political tribute. Finally, Christ paid it but to avoid scandal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lest we should offend them, having otherwise a sufficient exemption, had he been pleased to have used it: It was not therefore enjoined by the law of God, against which (in that he came to fulfil all the righteousness thereof) he would have pleaded no immunity. By whom this tribute was imposed, whether by Caesar, by Herod, or peradventure by Pompey, who first put them under tribute to the Romans, I have not to say: it appears not to be a sacred but a civil tribute, paid by Christ both for himself and for his Apostle Saint Peter, as inhabitants of Capernaum, who sent him to the sea to fish and to find a stater, (which was two didrachmaes) that he might pay it for them both. And when they were come to Capernaum, they that received tribute money (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the didrachmaes) came to Peter, and said; Doth not your Master pay tribute? [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the didrachmaes.] He saith, Yes. And when he was come into the house, S. Mat. 17.24, Jesus prevented him, saying, What thinkest thou Simon, of whom do the kings of the earth take custom or tribute? of their own children or of strangers? Peter saith unto him, Of strangers. 25, 26, Jesus saith unto him, Then are the children free. Notwithstanding lest we should offend them, go thou to the sea, and cast an hook and take up the fish that first cometh up: and when thou hast opened his mouth, thou shalt find a piece of money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a (stater which was two didrachmaes) that take and give them for me and thee. 27. Saint Peter having taken the fish, paid the tribute money, and being returned, he demanded of them what it was, that they disputed among themselves by the way, and before they came to Capernaum. But they held their peace, being ashamed it seems to say what it was; S. Mar. 9.33, 34. S, Luc. 9.46. for by the way they had disputed among themselves who should be the greatest. They disputed which of them should be the greatest, as St. Luke saith: but being loath to say it in plain terms, they came unto him as St. Matthew saith, and asked him, saying, Who is the greatest in the kingdom of heaven? S. Mat. 18 1. But he perceived the thought of their heart; and therefore having answered the question briefly, The most humble: If any man desire to be first, the same shall be last of all, and servant of all; He teacheth hit Apostles humility. he brings forth and presents unto them a pattern of true humility, a little child (said to be St. Ignatius, being then a little child) whom he called unto him, set him in the midst, took him in his arms, and as it were making him his text (for as St. chrysostom saith, a little child is void of envy, and vain glory, S. Mat. 18.3, 4, 5, 6. S. Mar. 9.37. S. Luc. 9.48. nor doth it desire the primacy) he preacheth unto them against ambition the mother of Schism, warning them to be humble and harmless. And when he had answered St. John, who told him that they had forbidden one who cast out devils in his name, because he followed not him together with them, as a Disciple, bidding them not to prohibit such as be not against them. He prohibiteth scandal. He denounceth a woe unto them that give scandal justly, amplifying the greatness of the sin, by the greatness of the punishment; It were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Teaching also how scandal must be avoided, and enforcing the duty by divers arguments, pursued at large by Saint Matthew, and by Saint Mark. Tutelary Angels. Whereof this is one which comes with a caveat, Take heed that ye despise not one of these little ones; for I say unto you, that in heaven their Angels do always behold the face of my father which is in heaven. S. Mat. 18.19 From whence though it cannot be concluded, that every one hath his tutelary Angel assigned unto him in particular; from the hour of his birth, to the day of his death; yet this will be inferred, that his little ones, who are his little ones by the grace of regeneration, are not destitute of the care and custody of the good Angels, from the first moment of their regeneration, to the day of their death, who also when they do die, are ready at hand to carry their souls up with them into heaven. As it is plainly said of Lazarus, that when he was dead, S Luc. 16.22 he was carried by the Angels into Abraham's bosom. But then the question is, what we must do to them that offend us, Concerning brotherly correption and remission. Levit. 19.17. S. Luc. 17.3. and sin against us. 1. We must admonish them privately according to the law (for it is written, Thou shalt not hate thy brother in thine heart; thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him) if they acknowledge the wrong and repent, then must we forgive them. 2ly If they will not acknowledge the wrong nor repent, then must the injury be expostulated before one or two witnesses, that so it may be made appear to be a sin, and a wrong, as the Gloss saith. And before one or two witnesses, because it is written in the law, One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, Deut. 19.15. shall the matter be established. 3ly If they be obstinate, and will not so be convinced, then must we tell it to those who have the government of the Church, and the keys of the kingdom of heaven, to the end that they may be admonished by them, and in case that they contumaciously persist, be excommunicated. By which sentence of excommunication, The power of excommunication. justly and lawfully inflicted, they are bound in heaven: and, so long as they shall lie under that sentence perversely, and of obstinate malice, are to be unto us as heathen men, or as publicans were unto the Jews. A great and grievous sentence, and, as St. Augustine saith, a greater punishment then if a man were executed by sword, fire, or wild beasts. Wherein a man is more sharply, S. Mat. 18.15 16, 17, 18, 19, 20. and pitifully bound, then with any iron, or adamantine manacles, or fetters in the world. Cont. adver. leg. lib. 1. cap. 17. But Christ had not said how often it is that we must forgive our brother; and that was it which St. Peter would know, fearing (it should seem) lest too much lenity and gentleness should give occasion and liberty unto others to offend us. Remission, how often it is to be done. Therefore he came unto him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? he proposeth largely, as he thought, S. Mat. 18.21 neither did he imagine that beyond seven times he should be bound to forgive. Jesus saith unto him, I say not unto thee until seven times; but until seaventy times seven. So he answereth both negatively, and affirmatively: negatively, I say not unto thee, 22, until seven times: affirmatively, until seventy times seven. Which is numerus certus pro incerto, finitus pro infinito, a certain number for an uncertain, a finite for an infinite; and therefore his answer is, So often as he shall sin against thee. This he illustrateth by a similitude, showing thereby how the case standeth betwixt God and man. Therefore is the kingdom of heaven likened unto a certain king, 23, which would take account of his servants. One of them was deeply indebted, and did owe unto him ten thousand talents. He had nothing to pay, therefore is commanded to be sold with his wife and children, and all that he had. 24 25, He beseecheth patience; his Lord is compassionate and remitteth the debt. 26, 27, 28, 29, 30. The same servant useth a fellow servant with extremity for a small debt, and casteth him into prison. The fellow servants report this to their lord, who expostulateth his cruelty, and because he had forgiven him that great debt, but upon condition that he should show the like mercy to his fellow servant (which because he had not showed) he cast him into prison till he should pay it. 31, 32, 33, 34, 35. Such is the case betwixt God and us; So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. When Jesus had finished these say, he departed from Galilee, and came into the coasts of Judea beyond Jordan. And he preached to the people who followed him in great multitudes, and healed the sick. S. Mat. 19.1. S. Mar. 10.1. Concerning divorcement. S. Mat. 19.3. S. Mar. 10.2. So go on St. Matthew and St. Mark with the story. Thither came the Pharisees tempting him with a question which they moved, concerning the solubility or insolubility of marriage. Is it lawful (said they) for a man to put away his wife for every cause? or to put her away at all? Is it lawful for a man to put away his wife? Christ his answer is negative, and for this cause he allegeth the original institution, and concludeth with an Epiphonema, What God hath joined together, let not man put asunder: As if he should say, S. Mat. 19.6. because that God made them at the beginning male & female, because he said that a man shall leave Father and Mother, and cleave to his wife, and they twain shall be one flesh; and because they are no more twain, but one flesh, therefore that it is not lawful for a man to put away his wife. They interrogate, why did Moses then command to give a writing of divorcement, and to put her away? Moses indeed did permit the men to put away their wives for uncleanness, and the woman divorced to be married to another man; this was but a temporal permission to them only, Deut. 24.1, 2. and for the hardness of their hearts: it must not be so now, for from the beginning it was not so. S. Mat. 19.8, 9 S. Mar. 10.11, 12. That therefore now neither must the man divorce his wife, nor the wife her husband, but for fornication only. This seemed to his Disciples an hard saying; If the case be so of the man with his wife, (said they) it is not good to marry. He tells them, that continency, is a peculiar gift of God, rarely given; and that there be three sorts of Eunuches or continent men, for that some are born Eunuches, and are without natural ability; some castrated, and made Eunuches by men (the antiquity of which injury done to nature, Ammianus Marcellinus, lib. 14. refers to Semiramis the wife of Ninus, Queen of the Assyrians, who did first of all, as he saith, cause it to be done:) others who have made themselves Eunuches, (to live chastely and unmarried, the better to serve God in a chaste and single life, by the grace of God, S. Mat. 19.11 12. subduing the flesh with the affections and lusts) for the kingdom of heaven's sake. This last is the expetible gift, and He that is able to receive it, let him receive it. The time approaching that he should be received up, he steadfastly set his face to go up to Jerusalem; and his way from Galilee was through the country of Samaria. He is denied entertainment by the Samaritans. Wherefore he sent certain messengers before him to one of the villages of the Samaritans to provide for his coming; but they hating the Jews, as the Jews also did them, & declining to have commerce one with another, refused to entertain him, upon no other reason, but because his face was as though he would go up to Jerusalem. Whereupon two of his Disciples, S. James and S. John, would, by his leave, have called fire from heaven to consume them, as Elias did those two captains of the fifties, with their fifties, who were sent by king Ahaziah to apprehend him, 2 King. 1. But Christ rebuked them, S. Luc. 9.51, 52, 53, 54, 55, 56. told them that they did not know what spirit they were of, for that his coming was not to destroy any, but to save all. And so they went into another village which entertained them. Ten lepers cleansed. At that time (it should seem) as he went to Jerusalem, passing through the midst of Samaria and Galilee, as he entered into a certain village, there met him ten men that were lepers which stood afar off, and cried out unto him, to heal them of their leprosy, Jesus, master, have mercy on us. The leprosy was a foul disease, pertinacissimae scabiei genus, a kind of scab most hard and difficult to be cured. Some think it to be that disease which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it breaketh out in hard scabs or scales white and black, making the skin harsh and rugged like the Elephants. Of all other diseases it was most infectious, for it did infect the apparel; and the walls of the house were sometimes infected with leprosy. Therefore were the lepers to be put apart lest they should infect others, and to give warning of their uncleanness, by wearing a covering upon their upper lip, and by crying out, and saying, unclean, unclean; having also their clothes rend, Levit. 13.45. and their head bare. This was the reason why he found these lepers without the village, and why also they stood afar off. And when he saw them, he said unto them, go show yourselves unto the priests; namely, that the priests might see and pronounce the cure, which part of their office he would not anticipate, S. Mat. 8.4. S. Mar. 1.44 S. Luc. 5.14. neither did he at all cure any of that disease (that we read of) but he sent them to the priests. And it came to pass that as they went, they were cleansed. Whereupon one of them who was a Samaritane, returned back to express his gratitude for the cure which he had received, which he did, most humbly giving glory to God. A duty which he rightly judged meet to be performed in the first place, approved, accepted, and rewarded with a further benefit, the spiritual sanity of his soul; for when he lay prostrate at his feet; ex procubitu, & supplicatione fidem suam simul cum benevolentia pandens, by prostration and supplication laying open his faith and devotion. He bade him to arise, saying, Arise, go thy way, thy faith hath made thee whole. S. Luc. 17.14, 15, 16, 17, 18, 19 As for the other nine, although they did hold on their way to go to the Priest, as they were commanded, yet because they did not first return to give glory to God, they were justly blamed. So he comes to the feast of Tabernacles, of which feast, and for what cause it was instituted, we have spoken before. He goeth to the feast of Tabernacles. Howbeit he came not up till the midst of the feast, which continued for the space of eight days; he went not up sooner, because he would not comply with the ambition and boldness of his kinsmen, who did not yet believe in him; but having sent them up first, himself came after, S. Joh. cap. 7. from v. 1. to 14. as is set forth by Saint John in his seventh chapter. At this feast he taught openly in the temple, though they sought to kill him, and converted many. The pharisees and chief priests sent officers to apprehend him, whom they reprehend and revile because they had not brought him, and also quarrel Nichodemus for taking his part in the council. S. Joh. 7.50, 51, 52. The woman absolved that was taken in adultery. At this feast also he absolved the woman taken in adultery, preached himself the light of the world, justified his doctrine, exhorting the believers to perseverance, confoundeth his adversaries, proving them neither to be free, nor of Abraham, nor of God, but of the devil; proving himself to be God, greater and ancienter than Abraham. S. Joh. 8.58, 59 Wherefore when they would have stoned him, he passed through the midst of them, and so went his way. Being departed out of the temple, as he passed by, (with strange ceremonies, showing thereby that by his Baptism, A man cured that was born blind. which is the sacrament of illumination or faith, he openeth the eyes of t●ose that are spiritually blind) he cured a man that was borne blind; when he had spit upon the ground, made clay, anointed his eyes, and sent him to wash in the pool of Siloam. S. Joh. 9.6, 7. By the miracle itself, the attestation of the party and of his parents, both the neighbours and the pharisees are plainly convinced. But the pharisees condemn him because he had wrought the miracle upon the sabbath day; and after much altercation with the poor man, they cast him out of the synagogue. Christ findeth him, telleth him who he is; the man believeth, and worshippeth; v. 39, 40, 41. he foretelleth the gentiles to be illuminated through faith in his name, and the Jews to be blinded through unbelief. And so proceedeth as it is 〈◊〉 the next chapter to declare both his office and person in a parable, wherein he compareth Gods chosen to sheep, and himself to a shepherd; Christ the good shepherd. admonishing them of three sorts of men, who meddle with the sheep. The first is the shepherd who hath right unto the sheep, careth for them, and defendeth them against the wolf, with the hazard of his own life. The second is the hireling, who though he come into the sheep-fold by the door as the shepherd doth, yet when the wolf cometh he leaveth the sheep and fleeth, and then the wolf catcheth and scattereth them. The third are thiefs and robbers, who break into the sheep-fold, and come to steal, to kill, and to destroy. That he himself is the good shepherd, who will lay down his life for his sheep, he will not lay it down by constraint, but voluntarily, and at his own pleasure will rise again. That he will bring the gentiles also into his fold, that so there may be one flock, consisting both of Jews and Gentiles under Him the good shepherd. For which divine say of his, a contention arose among the people, S. Joh. 10.15, 16, 17, 18, 19, 20, 21. Parable of the labourers. S. Mat. 20.10, 11, 12, 13, 14, 15, 16. Seventy disciples sent forth. S. Luc. 10.8, 9, 10, 11, 12. some condemning, some defending him. During also the time of his abode there, he proposed the parable of the labourers, hired by the householder to work in his vineyard for a penny a day; showing thereby that God is no man's debtor, and to show that the gentiles also who are called last shall be equal in reward with the Jews who are his ancient people. Likewise at that time he sent out his seventy disciples (seventy two, saith the vulgar latin, and the Rhemists; but the greek hath seventy) to work miracles, and to preach; giving them ample instructions how to demean themselves, as well towards those that should receive them, as also towards those that would reject them. These were Christ's inferior clergy; for like as the Apostles were his higher clergy, and did represent the superior clergy, who are the Bishops; even so were the seventy disciples his inferior clergy, and did represent the inferior clergy called Priests. The one figured by the twelve wells of Elim, the other by the threescore and ten palm trees there, where the people of Israel in their peregrination (a type of the Church militant) encamped, Exod. 15.27. but not without a further mystery. He did then also state the question concerning the greatest commandment. S. Mat. 20.36, 37, 38, 39, 40. Taught the lawyer how to attain eternal life, and to take every one for his neighbour that needeth his mercy, by the parable of that poor traveller that fell among the thiefs, S. Luc. 10.36, 37. and the courteous Samaritan who shown mercy on him. With many other divine doctrines scatteringly set down by the blessed Evangelists, who as they professed to writ either annals or diaries, so was it sufficient for them to inform the Church concerning his doctrines and miracles, as the holy Ghost gave them to write, though they observe not the same order of time, place, or occasion, in all things which they wrote. And it was at Jerusalem the feast of the dedication, and it was winter, therefore he departed not out of Jerusalem till after that feast. S Joh. 10.22 The feast of dedication. 1 King. 8.63 There were three solemn dedications of the temple, the first was the dedication of Solomon's temple, in the month of September. The second was the dedication of Zorobabels' temple in the month of February. 2 Chron. 7.10. Ezr. 6.15, 16. 1. Mac. 4.56, 57 The third was the dedication of the temple repurged, and the Altar repaired by Judas Machabaeus, after that it had been profaned by Antiochus, in the month of November, decreed to be solemnly kept from year to year by the space of eight days. It appears also by Josephus, that there was a fourth dedication of the temple, built and enlarged by Herod, solemnly kept upon the day of his inauguration to the kingdom, which Herod observed during his life, S. Joh. 10.23. Solomon's porch. to conduplicate the public joy upon that day. Lib. 15. cap. 14. And Jesus walked in the temple in Solomon's porch. Solomon's porch is also called Atrium mundorum, the Court of the clean, because none might enter into it but they only that were clean according to the law; neither might any heathen man be permitted to come in thither. And I read, that upon certain pillars of marble which stood before the entry thereinto, it was engraven in the Hebrew, Greek, Latin, and the Idumaean languages, that if a stranger should presume to go in thither, he should be put to death. And that Herod also caused to be hanged over the eastern gate, by which they came into this court, a golden sword, whereon was enscrived, If a stranger go in, let him die. This court was not without a great concourse of people, because thither they resorted to pray, and did pray there, both men and women; the men on the south side, the women on the north, a wall being betwixt them. It was not altogether unlawful for men at some times to walk there. For at the feast of the Dedication, which was in winter, namely in November, (that of the temple repurged, and the Altar repaired by Judas Macchabaeus) jesus walked there; And the jews came round about him, and said unto him, v. 24, How long dost thou make us to doubt? If thou be the Christ, tell us plainly. He appealed to his works, and had that contest with them which followeth to the fortieth verse. The feast being ended, he departed from Jerusalem, but did not go presently into Galilee, but first went to the place beyond jordan, v. 40, 41, 42. (that was Bethabara) where Saint john at first baptised. As he abode there some little time, and much people resorted unto him; there came some who brought news of a most horrid murder, perpetrated by Pilate upon certain Galileans, The Galileans slain by Pilate. whom he had caused to be slain in the temple, while their sacrifices were offering; by this means profaning the house of God, and mingling their blood with their sacrifices. So I understand the story. But who they were, and for what cause they were so slain, it is not mentioned. Howsoever the common opinion is, that they were certain sectaries, who held the opinions of judas of Galilee, Act. 5.37. and denied to sacrifice for the Emperor and people of Rome, whereupon Pilate caused them to be thrown upon their own sacrifices and slain, He preacheth repentance. and so their blood was mingled with them. Whatsoever they were, he taketh occasion from thence to exhort them to repentance, proposing the parable of the barren figtree, S. Luc. 13.6, 7, 8, 9 intimating thereby the utter destruction of the jewish nation, (to whom he had already preached three years without effect) in case they would not repent. Being come into Galilee, as his custom was, he preached in the Synagogues upon the sabbath days. A crooked woman cured. S. Luc. 13.11. And upon a certain sabbath in a synagogue where he taught, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. This her infirmity therefore was not from any natural cause, but from the devil; therefore said to be a spirit of infirmity, because he kept her bowed together, depriving her of all strength to lift up herself. At which cure, (for he healed her by his word, with imposition of his hands) the ruler of the synagogue being offended, reproves the people for coming to be healed upon the sabbath day, whose hypocrisy he sharply reprehendeth, v. 14, 15, 16, 17, and so appositely by similitude of an ox or ass loosed from the stall, and led to the watering on the sabbath, that all the people rejoiced, and all his adversaries were ashamed. Then he preached unto them concerning the kingdom of heaven, 18, 19, 20, 21. which he compareth to a grain of mustardseed, and to leaven, showing thereby the powerful working of the word in the hearts of his chosen, and the propagation of his kingdom, by the ministry of the gospel, all the world over. The same day some of the Pharisees (whether it were so indeed, or whether it were but their own surmise, or peradventure to terrify him that he might desist) came unto him, bidding him to be gone, for that Herod would kill him. But he slighted the admonition, 31, 32, 33, 34, 35. designing Jerusalem for the place of his passion, and reproving both Herod and Jerusalem. And upon the same day, or upon some other sabbath day, as he went to dine with one of the chief Pharisees, He cureth an hydropic man. S. Luc. 14.1, 2, 3, 4 5, 6. he cured an hydropic man; and knowing their hypocrisy, and that they watched him, defended the fact and stopped their mouths by ask them this question; Which of you shall have an an ass, or an ox fallen into a pit, and will not straightway pull him out on the sabbath day? Saint Augustine observeth the aptness of his similitudes, in that he compared the hydropic man, whose disease was too much moisture, or watery humour, to a beast fallen into a pit, as also he had compared the crooked woman to a beast loosed from the stall to be led to the water. De cons. Evang. And observing the pride and ambition of the guests, v. 7, 8, 9, 10, 11. striving for the chiefest rooms, he put forth a pararable, thereby teaching them humility. And to him that bade him he gave counsel to feast the poor, not for a recompense here, v. 12, 13, 14. but for a reward in heaven. Which when one of the guests heard, being ravished with his words, he cried out, saying, Blessed is he that shall eat bread in the kingdom of God. Which speech of his ushered in that parable of the great Supper, 15. v. 16, 17, 18, 19, 20, 21, 2●, 23, 24. whereby was showed that worldly minded men who contemn the word of God, shall be shut out of heaven; and that the Jews who made worldly excuses should be shut out, and the Gentiles admitted in their room and stead. And there went great multitudes with him: that is to say, after he came forth out of the Pharisees house. S. Luc. 14.25 To these he preacheth by the way, giving them to understand, that it is no light thing for any man to take upon him the profession of religion, Christ's Disciples must bear their cross. for that his Disciples must bear their Cross, to whom it must be nothing grievous to forsake their parents, and wives and children, friends and kindred, and to lay down their lives too, when there shall be good occasion, for a testimony unto him. They therefore that will be his Disciples, must have a fixed resolution, having first counted the cost, like him that would build a tower; v. 28 29, 30. 31, 32, 33, 34, 35. and also carefully considered their strength of grace and christian fortitude, as a King that is to war with another King, taketh counsel concerning his forces; for they that apostatise, will be altogether unprofitable, like salt that hath lost his savour. At that time also (it should seem) or not long after, drew near unto him all the publicans and sinners, for to hear him. S. Luc. 15.1, 2, And the Pharisees and Scribes murmured, saying, This man receiveth sinners, and eateth with them. Those whom they call sinners, were those who then were, or formerly had been of a scandalous conversation, either truly, or in their opinion; with whom they always coupled the publicans, who were no less scandalous unto them for their office sake. But by the parable of the lost sheep, The parables of the lost sheep, and of the lost drachma. and of the lost drachma, he showeth that there shall be joy in heaven, and in the presence of the Angels of God, over one publican or sinner that repenteth, more than over ninety and nine proud hypocrites, such as Pharisees were, just in their own eyes, who would find no sins in themselves to be repent of. And so likewise for the younger son, the prodigal Gentiles; the elder, to wit, the Jews disdaining, v. 7. & 10. Parable of the prodigal son. v. 28, 29, 30, 31, 32. Of the unjust steward. and refusing to come into the Church, notwithstanding his loving invitations. Then by the parable of the unjust steward, directing his speech unto his Disciples, but in the presence and hearing of the Pharisees; he instructeth them to be faithful stewards of the goods of their Lord, whether spiritual graces, or temporal blessings, and by the Mammon of unrighteousness (the goods of the world, for mammon is a Syriack word, and signifieth riches) to acquire many fri●● for the kingdom of heaven's sake, and that by the dispensation of this unrighteous Mammon, the servant will approve himself to be just or unjust. S. Luc. 16. from v. 1. to v. 13. The Pharisees who could not conceive in what sense worldly riches lawfully acquired might be called unrighteous, the mammon of unrighteousness, being themselves covetous, and knowing that temporal riches are promised by the letter of the law, they derided him; showing by outward actions, and gestures, that they had him in scorn and derision; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But he reproveth their hypocrisy, showing that the Law and the Gospel's are not contrary, if the law be understood in its right sense, for that as long as heaven and earth shall stand, one title of the law (according to the spiritual, v. 14.15, 16, 17, 18. and Evangelicall sense and meaning) shall not be frustrate. Foretelling them further, that the covetous Jews shall be denied of their father Abraham, when the poor penitent Gentiles shall rest in his bosom. Which he insinuateth by a narration of a certain unmerciful rich man, justly damned in hell, and of a certain poor beggar, mercifully saved. Which narration, Narration concerning the rich man and Lazarus S. Luc. 16.19 20, 21, 22, 23. S. Luc. 16.24 25, 26, 27, 28, 29, 30, 31. whether it be historical or parabolical, and not rather in part historical, so far as concerneth the persons, their conditions here, and their several estates after death; but parabolical as concerning other things, as the lifting up of his eyes in hell, where he saw Abraham afar off, and Lazarus in his bosom; and also his petition as well for himself, that Lazarus might be sent to dip the tip of his finger in water and to cool his tongue; as also on the behalf of his brethren, that he might be sent to testify unto them; together with Abraham's reply to both; I take not upon me to define. Then follows the petition of the Apostles for augmentation of Faith, The Apostles petition for increase of faith. saying, Lord, increase our faith. Whereupon he setteth forth, and magnifieth the power of faith, and that we must be fervent, and labour to be strong in faith, but humble withal, waiting upon God's commandments to do them, and expecting a reward hereafter; like the good servant who doth first make ready for his master, S. Luc. 17.5, 6, 7, 8, 9, 10. and give his attendance upon him, and afterwards sitteth down to his own supper; knowing that we are bound to God, and not he to us. And either then immediately, or not long after, The Pharisees question. when the Pharisees moved a question concerning the kingdom of God (of the approach whereof they had heard so much) when it should come; he answereth, that they must seek the kingdom of God within themselves; S. Luc. 17.21 for the kingdom of God is, that God reign within us. But to his Disciples he discourseth otherwise concerning the kingdom of God. Warning them after his passion, to expect his second coming in glory: telling them in what manner he will come, willing them to be always prepared, for that many will be suddenly surprised, like the old world, and the men of Sodom. A●●●●en there shall be no respect of persons, for that all persons, men and women, as they shall be found meet or unmeet for his kingdom, v. 34 35, 36. so shall they be accepted or rejected. These things when they understood not, by reason of that carnal opinion concerning the worldly kingdom of the Messiah, they reply, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Where, Lord? in what place shall it be, where they shall be thus accepted or rejected? His answer is enigmatical, intimating, that they shall be gathered unto him from all places of the world, 37. like as the Eagles fly from all quarters to the dead carcase. Then followeth the parable of the importunate widow, Parable of the importunate widow. who by her importunity obtained justice of an unjust judge; which he spoke to this end, that men ought always to pray, and not to faint: assuring them thereby, that God will avenge his own elect which cry day and night unto him, and that he will do it speedily, though for the present he forbear with patience. And though he be so zealous on the behalf of his elect, yet that wickedness shall so abound upon earth, Luc. 18. from v. 1. to v. 9 The Parable of the pharisee and of the Publican. that when the Son of man shall come to judgement, the true believers shall be but few. Hereunto he annexeth the parable of the Pharisee, and of the Publican, both of them praying in the temple in the same posture of body, but to divers ends: the Pharisee to justify himself, the Publican to crave pardon for his sins: the Pharisees prayer was Eucharistical in opinion of his own righteousness: the Publicans was deprecatory in a true sense and feeling of his own wretchedness. This was not directed to his Disciples as the former, but to the Scribes and Pharisees, and such as they were, who trusted in themselves that they were righteous, S. Luc. 18.9, 10, 11, 12, 13, 14. and despised others; therefore if not spoken at the same time, and in the same place, yet fitly to follow for the subjects sake. For they that will pray continually, must pray with humility; because if they cannot say with the Pharisee, that they be just; yet they can say with the Publican, that they be sinners. Nor must any man presume to justify himself to God; For every one that exalteth himself shall be abased: and he that humbleth himself shall be exalted. And now we must again take notice, how the covenant was further administered by him this year, for the breaking of the Serpent's head, and for the abolishing of the old testament. The Recapitulation. By interrogating the Disciples concerning himself. By making good his promise to Saint Peter. By being himself the rock of the Church, upon which the Apostles were to be laid as sure foundation stones. By promising to assure his Church against the gates of hell. By promising the keys of the kingdom of heaven, to be transferred to the Evangelicall priesthood. By foretelling his passion, death, and resurrection. By his Transfiguration. By dispossessing a dumb and deaf spirit. By paying the Didrachma. By teaching his Apostles humility. By prohibiting scandal, and laying down the doctrine of brotherly correption and remission. By stating the question concerning Divorcement. By passing by the injury done to him by the Samaritans. By cleansing ten lepers. By going up to the feast of Tabernacles. By absolving the woman taken in adultery. By curing the man that was born blind. By setting himself forth to be the good shepherd. By proposing the parable of the labourers. By sending out his seventy Disciples. By other things which he said, and did there at that feast. By abiding at Jerusalem the feast of dedication. By preaching repentance. By curing a crooked woman. By curing an hydropic man. By teaching his Disciples to bear their cross. By proposing the parables of the lost sheep, of the lost drachma, and of the prodigal son. By proposing the parable of the unjust steward, and the parable of the rich man, and Lazarus. By replying to his Apostles petition for augmentation of faith; and to the Pharisees question concerning the kingdom of God. By the parables of the importunate widow, and of the Pharisee and publican. It became him who humbled himself, and was made man for the redemption of all mankind, to do all these things. And thus, with my late learned Diocesan, our sacred History doth put an end to the fourth year after his Baptism, which was the three and thirtieth year of his age. And this also shall be an end to the second book of this our sacred History. THE THIRD BOOK OF THE SACRED AND MOST MYSTERIOUS HISTORY OF MAN'S REDEMPTION. NOW the great day of Atonement draweth nigh, and Christ the high Priest will by the sacrifice of himself once offered, make the atonement for all the people, expiate all their sins, and reconcile them to God. Therefore went he through the cities and villages; He journyeth towards Jerusalem. S. Luc. 13.22 23. Exhorteth to enter in at the straight gate. teaching and journeying towards Jerusalem. And as he went, one demanded this question, saying, Domine, si pauci sunt qui salvantur? Lord, are there few that be saved? He tells him not whether many or few, but that the gate of heaven is a straight ga●e, into which none can enter but they that strive as champions; that it is yet open, but it will be shut, and then it will be too late for them to strive. This will be when he shall come to judgement. At which day it will wound their hearts to see Abraham and Isaac and Jacob, and all the Prophets in the kingdom of God, the Gentiles also from all parts and quarters of the world, v. 28, 29, 30. and themselves thrust out for their unbelief. Proceeding onwards in his journey, S. Mat. 19.13 S. Mar. 10.13 S. Luc. 18.15 there were some who brought unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Saint Matthew, and with him Saint Mark; little children, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, infants, saith Saint Luke, children lately born from their mother's womb, to the end that he should put his hands upon them, pray for them, and bless them. Blesses the little children. S. Mat. 9.18. S. Mar. 8.22. It was not unusual with him to cure the diseased, and to confer other graces by imposition of his blessed hands; it was that which the ruler petitioned for, in behalf of his daughter: with the same ceremony he gave sight to the blind man. And when they brought unto him many sick and diseased, S. Luc. 4.40. he laid his hands on every one of them, and healed them. These things it is likely they had observed in him; besides, S. Mat. 19.13, 14, 15. S. Mar. 10.14, 15, 16. S. Luc. 18.15, 16, 17. they could not be ignorant that the patriarcks, priests, and Prophets, did bless and consecrate by imposition of hands. Upon these grounds they brought their children to him that he should bless them, pray for them, and consecrate them to God by imposition of his hands. This offended the Apostles, who therefore rebuked those that brought them, but Christ approving the fact, deferred nothing to satisfy their desires. And they were in the way going up to Jerusalem, and Jesus went before them, and they were amazed, and as they followed they were afraid. S. Mar. 10.32 For he had divers times before told them of his sufferings at Jerusalem, being now to go up thither; they were amazed, and afraid, Ne vel ipsi cum eo occiderentur; vel saltem, ille cujus vi â & magisterio gaudebant, inimicorum manibus occumberet, lest either they should be killed with him, or he himself, in whose life and magistery they rejoiced, should die by the hands of his enemies, as Bede observeth. Therefore he took them to him privately, and to the end that he might prepare and fit them for the temptation to come, telleth them that he goes up voluntarily to Jerusalem, well knowing what should befall him there. He enumerates particularly what he will suffer, that he shall be betrayed unto the chief Priests and Scribes, that they shall condemn him to death, S. Mat. 20.17, 18, 19 S. Mar. 10.32, 33, 34. S. Luc. 18.31, 32, 33. they shall deliver him to the gentiles, to be mocked and scourged, spit upon and crucified; but yet that they should not have their wills of him, for the third day he would rise again; that these things were foretold of him by the prophets, and must be accomplished accordingly. To all this the Apostles replied nothing, and Origen thinks it was, lest he should make the like reply unto them as he had done unto Saint Peter before: but Saint Luke setteth down the reason plainly to be, v. 34. that they understood none of these things, and this saying was hid from them, neither knew they the things which were spoken. They heard them indeed, and understood the words, but the true sense and meaning of them was hidden from their understanding. The petition of Salome and her sons. Whence it came that the two sons of Zebedaeus, taking Salome their mother also with them, she for them, they for themselves, petitioned that they might sit the one on his right hand, S. Mat. 20.20.21. S. Mar. 10.35, 36, 37. the other on his left hand in his kingdom; in that earthly kingdom, into which they thought he would presently enter, so soon as he should be risen again upon the third day. The reason of this petition, as Saint chrysostom hath observed, was, because they saw themselves honoured above others, and had heard him also to say, that his Apostles should sit upon twelve thrones, in the kingdom of his glory, S. Mat. 19.28. judging the twelve tribes of Israel, they feared also that Saint Peter should be preferred before them. And I shall add, that in respec●●hat they did concern him by affinity, they might peradventure think themselves more worthy than any other. It was an ambitious petition, therefore he told them plainly, S. Mat. 20.22, 23. S. Mar. 10.38, 39, 40. that they did ask they knew not what: for could they drink of that cup that he should drink of? could they be baptised with his Baptism? They said, they could. He told them, they should; and so they were, for Saint James was slain with the sword and so was a blessed Martyr both in will and act; Saint John was cast into a vessel of boiling oil, and though he did not die, yet was he an holy Martyr in will, though not in act. When the ten heard his answer, S. Mat. 20.24 25, 26, 27, 28 S. Mar. 10.41 42, 43 44, 45 (for they also had their ambitious thoughts) they began to be much displeased at them; but he doctrinateth them all with precepts of lowliness and humility. Holding on his journey he approached Jericho, a city pleasantly situated in the tribe of Benjamin, Concerning Hiericho, and the blind man cured. Deut. 34.3. distant from Jerusalem an hundreth and fifty stades, saith Josephus, the whole space betwixt both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desert and stony, which desert is now called Quarentena. It is called in the Scripture, the city of palm trees, because there were those excellent palms, which being trodden or pressed did send forth honey. It was first destroyed by Josuah, Jos. 6.26. and a curse denounced by him against the rebuilder of it. Which curse long after fell upon the head of Hiel the Bethelite, as we read in the book of Kings. 1 Kin. 1634 As he came nigh to that city, he gave sight to a certain blind man, as Saint Luke saith, who sat by the way side begging. And as he departed thence, S. Luc. 18.35 he restored two blind men to their sight, who also sat by the way side, as Saint Matthew saith; S. Mat. 20.30 S. Mar. 10.46 one of which was Bartimeus the son of Timeus, named by Saint Mark, for that it seems he was well known in the city, and it is likely, had fallen from some good estate, not only to be blind, but also to be a beggar. So do I reconcile the place with Saint Augustine; De cons. Evang. lib. 2. cap. 62. Utrumque factum, sed non utrumque ab utroque dictum. He did both, though both the Evangelists do not say both. And Jesus entered and passed through jericho, S. Luc. 19.1. The history of Zacheus. therefore he made no stay there, and as he went forwards upon the way, a certain man named Zacheus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a chief publican or farmer of the tribute money, having a great desire to see him, (and because he could not for the press, and was little of stature) he ran before, and climbed up into a sycamore tree, that so he might take a view of him from thence. When he came to the place, he called him down, v. 2, 3, 4, 5, 6. and told him that he would dine at his house that day. He came down hastily, and entertained him joyfully. He did not therefore devil in jericho, but either in the road or near unto it, whither he might easily go with some small diversion. At this the people murmured, saying, that he was gone in to be a guest with a sinner; for such they accounted the publicans, whom they hated mortally. But Zacheus (who was rich as the text observeth) would not longer be unjust, but he would break off his sins by righteousness, and his iniquities by showing mercy to the poor, (it was the counsel which the prophet Daniel gave to Nabuchadnezzar, Dan. 4.27.) therefore without delay he makes a present restitution, as well for unknown, as for known injuries. For unknown injuries, which peradventure he had committed in exacting of tribute, he gave the half of his goods to the poor; and for known wrongs, if any man could accuse him, he tenders a fourfold restitution; that is, a perfect restitution according to the law. That day salvation came unto his house, that day was he made a son of Abraham, and of his spiritual seed. Christ also defendeth his going in thither from the end of his mission: v. 7, 8, 9, 10. The son of man is come to seek and to save that which was lost. And because they were nigh unto Jerusalem, and the people that went with him thought that he would presently declare himself to be Messiah, and erect the throne of a temporal kingdom in that place; The parable of the pounds he put forth the parable of the pounds, showing thereby what he will do at his second coming, as well to the servants, as also to those his spiteful citizens the Jews, who would not that he should reign over them. from v. to v. 27. For he is that noble man who by his ascension must go into heaven to receive the kingdom, and will return again in his bodily presence when he shall come to Judgement. Bethany was a village or town distant from Jerusalem about fifteen furlongs, Bethany. The history of Lazarus raised from the dead. which is almost two miles, towards the southeast. In that place dwelled Mary, Martha, and Laza●us their brother; which Mary probably was Saint Mary Magdalen, who being born at Magdala, a city situated upon the west side of the Galilean sea about fifty and two miles from Jerusalem, was from the place of her nativity and former habitation called Magdalen. She is particularly described to be that Mary which anointed the Lord with ointment, and wiped his feet with her hair. And we find that Christ was three times anointed: 1st In the house of Simon the Pharisee, at what time she came behind him as he sat at meat, brought an alabaster box of ointment, and did wash his feet with tears, and wiped them with the hairs of her head, S. Luc. 7.37, 38. and kissed them, and anointed them with the ointment. 2ly In her own house at Bethany, six days before the as he sat at supper, at what time she took a pound of ointment of spikenard, very costly, anointed his feet, and wiped them with her hair. S. Joh. 12.3. 3ly In the house of Simon the leper, who dwelled also at Bethany, two days before the ; at what time she brought an alabaster box of ointment of spikenard very precious, broke the box, and poured the ointment on his head. S. Mar. 14.3. Now Lazarus the brother of this Mary was sick: she understanding where Jesus was, gave him notice of it by some messenger which she sent, not requiring him to come, nor yet to speak the word that he might be healed, but only to plead unto him his love. S. Joh. 11.1, 2, 3, 4, 5. Lord, behold he whom thou lovest is sick. She thought it sufficient for him to know it, she concluded with herself, that he would at no hand forsake him whom he loved. Upon this message he abode two days still in the place where he was; and then told his Disciples that he would go into Judea again, meaning Jerusalem, and the parts adjacent, for he was not then in Galilee, (though Saint Gregory Nyssen thinks so, De hom. opif. cap. 25.) but had passed through Jericho, and was then in Judea as is said before. The Disciples admonish him of the danger, the Jews had lately sought to stone him, it would be dangerous for him to go thither. He tells them that he is the day, they the hours; the hours are enlightened by the day, and do follow the day, and not the day the hours; even so must they follow him, and walk in his light, not he them to be guided by their counsel. v. 6.7, 8, 9, 10. Aug. Tract. 49. in Johan. Having in this manner meekly reproved them, he told them of the death of Lazarus, but having said before, that that sickness was not unto death, (Quia ipsa mors non erat ad mortem, sed potius ad miraculum, because he would miraculously raise him from the dead) he said now that he slept, and that he went to awake him. They understand the natural rest in sleep. Wherefore he told them plainly that he was dead; Lazarus is dead. That he was glad that he was not there, to the intent that they might believe, ut amplius robustiusque credatis, that your faith may be greater and stronger, saith St. Augustine. Therefore exhorting them to accompany him; v. 11.12, 13, 14, 15, 16. St. Thomas also stirs up his fellow Apostes to go along with their Lord, not to forsake him, but to die with him. Being come to Bethany, Martha first meeteth him, with whom he entertaineth speech concerning her brother, promiseth to raise him up. She understandeth his promise of the general resurrection: he confirmeth her by divine doctrine: v. 21.22, 23, 24, 25, 26, 27, 28. she makes a most excellent confession of her faith, and then goes away to call her sister. Mary comes with haste, findeth him in that place where Martha left him, she falls down at his feet, and said as Martha had said before. They bring him to the grave; he wept and was troubled, but voluntarily, because he would weep and be troubled; it was in his own power to be so affected or not. v. 32.33, 34, 35. He causeth the stone to be taken away from the mouth of the cave, giveth thanks to the Father, than cried with a loud voice, Lazarus, come forth. v. 39.40.41 42, 43. And so Lazarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Saint Gregory Nyssen, leaps out of the Grave perfect and safe, being nothing hindered by those bands with which his hands and feet were bound, from coming forth. v. 44. De hom. opific. cap. 25. But this miracle did so incense the chief priests and pharisees through their blindness and malice, that they consult to kill him; how be it the high Priest prophesieth unawares of the salvation of the world by his death; and he also absented himself by going to a certain city named Ephraim, v. 47, 48, 49, 50, 51, 52, 53, 54. (eight miles distant from Jerusalem, towards Jericho, in the wilderness of Quarentena, as some say) and continued there with his Disciples. So left he the Priests and Pharisees to consult his death, who having first taken counsel together with Caiaphas the high Priest more clancularly; He left the Priests and Pharisees to consult his death. did afterwards (it seems) impart it to the council, the great Council, called the Sanhedrim; by the authority whereof they set forth a mandate, or gave commandment, S. Joh 11.57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that if any man knew where he were, he should show it, that they might take him. They also consulted to put Lazarus to death; S. Joh. 12.11 Because that by reason of him, many of the Jews went away, and believed on Jesus. For much people flocked out of the city, not only to see Jesus, when they understood that he was there, but Lazarus also whom he had raised from the dead. He cometh to Bethany six days before the , and is first anointed to his burying. Six days before the he comes from Ephraim to Bethany, there the sisters made him a supper, Martha served, Lazarus sat at table, Mary anointed his feet with costly ointment of Spikenard, which filled the house with the sweet odour of it, being in quantity a pound, as before is said. This pound of ointment was worth three hundred pence, every penny at the value of seven pence halfpenny, of our english sterling money, the whole amounteth to nine pounds seven shillings and six pence. At this Judas who bore the bag, and was a thief murmured because it was not sold, and the money put into the bag for the use of the poor; not because he cared for the poor, but in that he miss an opportunity of theft. But he defendeth her, significat se moriturum, & ad sepeliendum aromatibus esse ungendum: ideo Mariae, cui ad unctionem mortui corporis multum desideranti pervenire non liceret, donatum sit viventi adhuc impendere obsequium, quod post mortem celeri resurrectione praeventa nequiret, saith Alcuinus. He signifieth that he must die, and be anointed with sweet odours for his burial; and therefore it was granted unto Mary to anoint his living body, S. Joh. 12, 1, 2, 3, 4, 5, 6, 7, 8. who would much desire to do that office towards his dead body, but should not, because she could not, in that she would be prevented by his speedy resurrection. The day following, which was the fifth day before the , The History of his triumphant riding into Jerusalem. not regarding the consultations of the Priests and Pharisees, nor the mandate which was given forth for his apprehension, because his hour was now almost come that he should die; he entered Jerusalem triumphantly in this manner. He went from Bethany to Bethphage, which was a little village of the Priests, situated upon the side of the mount Olivet, one mile distant from Jerusalem; from thence he sent two of his Disciples, to a village that was over against them, to bring unto him an Ass and a Colt, which were tied in a place where two ways met; they went, loosed them and brought them. And when they had presented them unto him, they cast their garments upon both, to the end that he might take his choice upon which he would ride: so he mounted the Colt; upon which no man had ever sat before, and road up the mount of Olives, much people being with him, whereof some went before, some followed after him. They that went before, some of them spread their garments in the way, others cut down branches from the trees, and strewed them in the way, much people also came out of the city, when they heard that he was coming, took branches of Palm trees, and went forth to meet him; all of them, they that went before, they that followed after, they that met him, with joyful acclamations crying out, and saying, Hosanna to the son of David; Blessed is he that cometh in the name of the Lord, Hosanna in the highest. Blessed be the kingdom of our father David, that cometh in the name of the Lord, Hosanna in the highest. S. Mat. 21.1, 2, 3, 4, 5, 6, 7, 8, 9 S. Mar. 11, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. Blessed be the king that cometh in the name of the Lord, peace in heaven, and glory in the highest. Hosanna, Blessed is the king of Israel, that cometh in the name of the Lord. All this was done, that the prophecy of Zechariah might be fulfilled, but his Disciples understood it not at the first. As he came down from the mount of Olives with these triumphs, he had a full sight of the city, wept over it, S. Luc. 19 from v. 29. to v. 45. S. Joh. 12.12 13, 14, 15, 16, 17, 18. S. Mat. 21.10, 11. and foretold the destruction of it. And being brought into the city with these joyful acclamations, the people of all sorts young and old, strangers and others, flocked together, demanding who it was that entered the city in that manner; to whom the multitude that came with him, replied, This is Jesus the prophet of Nazareth of Galilee. Now as he came down from the mountain, some of the Pharisees (who peradventure were not of the number of those who consulted his death,) not well pleased with the things which they heard and saw, bade him to rebuke the people; but he replied, saying, I tell you, S. Luc. 19.40 if these should hold their peace, the stones would immediately cry out. But being entered the city, his enemies despaired, and whispered among themselves, Perceive ye how ye prevail nothing? Behold, S. Joh. 12.19 the world is gone af●er him. In this manner all the people attended him to the t●m●le, which he found at that time also sacrilegiously polluted by the forementioned market, and having purged it, he then cured the sick and diseased that came unto him. S. Mat. 21.12 13, 14. Whereupon certain strangers, Jews, who came out of Graecia to worship at the feast, desirous to see him, obtained their request by the mediation of his Apostles, Saint Andrew and Saint Philip. S. Joh. 12.20 21, 22. v. 23. to 36, v. 37, 38, 39, 40, 41, 42, 43. To whom he foretold the conversion of the whole world to be now at hand as the effect of his death, receiving the testimony of his father from heaven for their sakes. But he preached to an unbelieving people, as the Prophet Isaiah had said before, Nevertheless among the chief rulers also, from v. 44 to 50. many believed on him; but because of the Pharisees, they did not confess him, lest they should be put out of the Synagogue. Therefore calleth he earnestly for confession of faith. So that day was brought to an end, and he departed out of the temple at even, and hid himself from them, Saint John saith. He left them and went out of the city to Bethany, S. Mat. 21.17 and lodged there. The next morning which was the fourth day before the , He curseth the fruitless figtree. he came early from Bethany, and being hungry, he sought fruit of a fruitless figtree which stood by the way; but finding nothing but leaves only, S. Mat. 21.19 he cursed it, saying, Let no fruit grow on thee henceforward for ever. He never cursed any thing that we read of, but only that figtree, and it seems the more strange, because Saint Mark saith, S. Mar. 11.13 that it was not then the time of figs. It was not the time of ripe figs, but this tree had not so much as any young green figs; and he did condemn it to perpetual sterility, Ut ostenderet plebem Judaeorum propter folia, id est, verba justitiae quae habebat sine fructu, id est bono opere, non posse salvari, sed scindi & in ignem mitti, saith Bede, To show that the people of the Jews for the leaves sake, that is, for the words of righteousness which they had without fruit of good works, could not be saved, but must be cut down, and cast into the fire. And when he was come into the Temple, He refuseth to show his authority to the chief priests. the chief Priests, and the Elders of the people came unto him, as he was teaching, and said, By what authority dost thou these things? and who gave thee this authority? But he could have avouched his authority by the testimony of Saint John the Baptist, S. Mat. 21.23, 24, 25 26, 27. S. Mar. 11.28, 29, 30, 31, 32, 33. S. Luc. 20.1.2, 3, 4, 5, 6, 7, 8. concerning whose Baptism, seeing they would not say plainly whence it was, whether from heaven or of men; he would not tell them by what authority he had purged the temple, and did also teach the people there. Then put he forth unto them divers parables; one concerning the two sons, commanded by their Father to go and to work in his vineyard; whereof the first denied, yet went; the second promised, yet went not. A second, concerning the husband men, who slew such as were sent unto them; Parables signifying the reprobation of the Jews and vocation of the Gentiles. and last of all, the Son himself. A third, concerning the king that made a marriage for his son, the invited guest, setting light of their invitation, and neglecting to come. In all which he showeth the most deserved reprobation of the jews, and the gracious vocation of the Gentiles in their place. With these parables they were sorely galled, wherefore they took counsel how they might entangle him in his talk, S. Mat. 21. & 22. S. Mar. 12. S. Luc. 20. and so to bring him either into dislike of the people, or within compass of treason. To this end they sent unto him the Disciples of the Pharisees with the Herodians, He avoideth the snare of the Pharisees (a sect of Heretics among the jews, who said that Herod was the promised Messiah) to know his opinion, whether it were lawful to pay tribute to Caesar. To this question they thought he would answer either negatively or affirmatively. If affirmatively, than the people who abhorred tribute, and the Publicans for the tribute sake, would abhor him, and put him into their hands to do with him what they pleased. If negatively, than they had him fast enough, they would deliver him to the Roman magistrate to be put to death for his treason. S. Mat. 22.21 S. Mar. 12.17 S. Luc. 20.25 He avoideth the snare by calling for the tribute-money, demanding whose was the image and superscription; and then bidding them to render to Caesar the things which are Caesar's; and unto God the things that are Gods. He confuteth the Sadduces. The Pharisees being departed from him, the Sadduces, another sect among the jews, who denied the resurrection, to overthrow the doctrine of it, (as they thought) propose an absurd question concerning a woman married unto seven brethren, S. Mat. 22.32 S. Mar. 12.26, 27. S. Luc. 20.37, 38. and which of them should have her to wife at the resurrection. He confuteth the error, stateth the question, and proveth the resurrection by such a necessary consequence of Scripture, as was undeniable. And when the multitude heard this, they were astonished at his doctrine. And certain of the scribes answering, said, Master, S. Mat. 22.33 S. Luc. 22.39 thou hast well said. But the Pharisees would not so be satisfied, and one of them to tempt him, demanded to know of him the first or great commandment of the law. To which question when he had made a short analysis of the first and second tables of the moral law, that same pharisee, who was a scribe and a lawyer, He analyseth the law. S. Mat. 22.36, 37, 38, 39, 40. S. Mar. 12. v. 8. to 34. S. Luc. 20.40. approved his answer, and Christ also told him that he was not far from the kingdom of God. And no man after that durst ask him any question. This gave him opportunity to question them; wherefore, while the pharisees were gathered together, he putteth forth a question concerning Christ whose son he must be; whereunto when they had readily answered, The son of David; He questioneth them concerning Christ. he objecteth out of the hundred and tenth psalm, David called him Lord, how is he then his son? Unto which objection being not able to reply, S. Mat. 22.46 S. Mar. 12.37 S. Luc. 20.44. S. Mar. 12.38, 39, 40. S. Luc. 20.46, 47. he taketh occasion of that bitter invective against the scribes and pharisees, (which being but a little touched by the other Evangelists, Saint Mark and Saint Luke, is set down at large by Saint Matthew, cap. 23.) representing to the multitude and to his disciples, that the scribes and pharisees, after all that he had said and done continuing still incorrigible, although he will have the doctrine of their chair (eatenus quatenus, sitting in the chair of Moses they taught Moses doctrine) to be obeyed, yet against their works, (and namely their ambition) he openly inveigheth, crying to them eight woes for their eightfold hypocrisy and blindness: and so concluding with the most worthy reprobation of that persecuting generation, and their mother city Jerusalem, he prophesieth the destruction of it. At that time he sat over against the treasury teaching in the temple, where he saw how the people cast in their money; they that were rich cast in much, to pious uses, and for the reparation of the temple; and a poor widow cast in two mites; which gift of hers, S. Mar. 12.41, 42, 43, 44. S. Luc. 21.3, 4 in that it was all that she had, he prefers before the great gifts of all those who cast in of their abundance largely. So departed he out of the temple. And as he went out, some of his disciples among themselves, He foretelleth the destruction of the Temple. S. Mat. 24.1, 2. S. Mar. 13.1, 2. S. Luc. 2.5, 6. and to him, spoke of the temple, the stones, the buildings, and gifts wherewith it was adorned. But he replied that the days would come, that there should not be one stone left upon another that should not be thrown down. So they went forward speaking (it should seem) of these things, till he ascended the mount of Olives, where in a convenient place, over against the Temple, and having the whole sight and prospect of it, he sat down. There his Apostles, Saint Peter, Saint James, Saint john, and Saint Andrew came unto him privately, desiring him to tell them when that desolation of the temple should be, and by what sign it should be known, and what should be the sign of his second coming and of the end of the world. He foretelleth persecutions to the Gospel, calamities to the Jews, and showeth the signs of his second coming. In all which he satisfied their desires, as well for their instruction, as also for the information of all the rest of his Apostles; bidding them to beware of deceivers to come; also to expect persecutions, and that great calamities the forerunners of that desolation, should be to the people and nation of the Jews; showeth them the signs of his coming to judgement, and the manner of it. And because that day and hour is unknown, that therefore they must watch, like good servants expecting every moment the coming of their Lord. So continuing his sermon he enforceth that duty of watching by two parables, of the Virgins, and of the Talents, thereby to show how it shall be at the day of judgement with the faithful who shall be found prepared, and with the unfaithful who shall not be fitted for his coming. Also that then he will call all men to account, and reward or punish according to divine justice. Finally without a parable he describeth the last judgement, showing that such faithful as do the works of mercy shall have life everlasting, but the unfaithful who do them not, shall be sent away into everlasting fire. All which things Saint Matthew sets down largely and plainly, Cap. 25. That night therefore he abode in the mount of Olives, as Saint Luke saith, S. Luc. 21.37, 38. and went not to Bethany, but returned early in the morning into the temple, whither the people resorted to hear him; and this was the third day before the . Concerning the transactions of which day we find, that as they passed by, S. Mar. 11.20 they saw the fig tree which he had cursed, to be dried up from the roots. And Saint Peter showing it unto him, he exhorted them to steadfastness of faith, showing the power of it, and to forgive one another and their enemies when they pray. That day also (it seems as he returned from the Temple to Bethany) he foretold unto his disciples that after two days, at the , he should be betrayed and crucified; S. Mat. 26.2. of which his death he had often times premonished them. And so he came to Bethany, where he was invited to supper in the house of Simon the leper, the chief priests, the scribes, and the elders of the people in the mean time consulting his death in the house of Caiphas the high priest; yet not to put him to death, for that was agreed upon before; S. Mat. 26.4. S. Mar. 14.1. S. Luc. 22.2. He suppeth in the house of Simon the leper, and is anointed the second time to his burial. but how to single him out from the people, and by some stratagem or subtle device to get him into their power that they might kill him. Now as he sat at meat in the house of that Simon who formerly had been a leper, and had received cure from Christ, nomine pristino permanente, ut virtus curantis appareat, called still Simon the leper, that the power of him that cured him may appear, as saith Saint Hierom. Mary the sister of Lazarus, who before in her own house had anointed his feet with a pound of ointment of spikenard (pure or liquid, nard or ointment) very costly, and wiped them with her hair, came now also and brought an alabaster box of the same ointment, no less costly, and of no less value, and having broken the box, she poured the ointment upon his head. At this, some of the disciples, but specially Judas had indignation, and murmured against her; and both they and he said, that it was a waste, and that it might have been sold for more than three hundred pence (more than nine pounds, seven shillings and six pence) and have been given to the poor. Both they and he murmured, but they and he were not alike affected: they, because they were pietifull and cared for the poor, whom they would have had to have been relieved with the price of it; he, because he was a thief and would have stolen a good part of it, had it come into his bag for the poors use. But our Lord defends her; she did a good work, she did what she could, S. Mat. 26.6, 7, 8, 9, 10, 11, 12, 13. S. Luc. 14.3, 4, 5, 6, 7, 8 9 Judas agreeth to betray him for 30 pieces of silver. S. Mat. 26.14.15, 16. S. Mar. 14.10, 11. S. Luc. 22.4, 5, 6. she did come aforehand (by divine instinct) to anoint his body to the burying. He did also greatly reward her, in that he made the gospel to be a general and an eternal trumpet to sound forth this fact of hers all the world over, to her praise. Verily I say unto you, wheresoever this gospel shall be preached through the whole world, this also that she hath done, shall be spoken for a memorial of her. Hereupon Judas went presently away from Bethany to Jerusalem, to the chief priests then sitting in consultation in the house of Caiaphas the high priest, and agreeth to betray him unto them for thirty pieces of silver. And from that time forth he sought opportunity to betray him, (to deliver him into their hands privately) without concourse, tumult, or sedition. Likely it is (which the gloss also hath observed) that he was offended that the ointment was not sold, that so he might have stolen part of the price, and therefore he would recompense this loss by prodition of his Master. What those pieces of silver were, it is not determined; most probably they were shekels, of which there were two sorts, the common shekel, being half an ounce of silver in weight, and according to our money two shillings and six pence, and the shekel of the Sanctuary which the priests had for sacred uses, being double so much. So than if they were common shekels, the price which Judas had for his treason was three pounds and fifteen shillings: but if shekels of the Sanctuary, (which I rather think) seven pounds and ten shillings. Some will have them to be Roman pieces, and of a far greater value, every piece being a pound, that is to say, twelve ounces of silver; but the reasons which they allege do not induce me to think so. For the prophet Zechariah derideth the price, A goodly price that I was prized at of them; Zech. 11.13. therefore it seems not to have been so great a sum. The first day of the feast of unleavened bread, (which was the Thursday, and the second day before the , inclusively reckoning the day itself for one, (which is usual in the Scripture) the disciples came to Jesus, The history of Christ his last Passover. saying unto him, Where wilt thou that we prepare for thee to eat the ? This was upon the fourteenth day of the first month, upon which day the was to be killed, that it might be eaten according to the law, upon the evening of the fifteenth day; for the Jews began their day at Even, and when the sun went down. I say according to the law; for the Jews by their tradition, or law of their Sanhedrim, did forbear to eat the upon the second, the fourth, or sixth days of the week; that is to say, upon our monday, wednesday, or friday. So that if the fifteenth day of the month fell upon either of those days, the was deferred till the next day; Carol. Sigon. De Rep. Hebr. lib. 3. cap. 9 It is said to have fallen out so that year. And that this was the reason why the was killed for him upon the thursday, and eaten by him and by his disciples at Even, that is to say, upon the friday; for the friday began when the sun went down. But that friday to the Jews who followed the foremention tradition, or law of their Sanhedrim, was the day of preparation, upon which they killed the , to eat it after the sun was gone down, which was the evening of the sabbath. Christ was factus sub lege, Gal. 4.4. made under the law; and the disciples knew well, that he would eat the according to the law; they had also heard him to say, that they should take heed and beware of the leaven of the Pharisees and of the Sadduces. S. Mat. 16.6. Therefore when the day of unleavened bread was come, namely the fourteenth day of the first month, upon which day they must purge their houses of leaven, and kill the lamb according to the law; the Disciples came unto him (probably all the Disciples, Judas Iscariot being also with him) to know his pleasure, where, and in what place they should prepare for him to eat the . Whereupon he sendeth two of his Disciples, by name, Saint Peter and Saint john, bidding them to go to Jerusalem and to prepare it. They say unto him, Where wilt thou that we prepare? in what part of the city? in whose house? He directs them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad quendam, to a certain man, or to such a man; whether he named him, or did not name him, it makes no matter, he had prepared a guide for them, to bring them to the house. Behold, when ye are entered into the city, there shall a man meet you bearing a pitcher of water, follow him into the house where he entereth in. And ye shall say to the good man of the house, the master saith unto thee, where is the guest-chamber, where I shall eat the with my Disciples? The master saith, my time is at hand, I will keep the at thy house with my Disciples. And he will show you a large upper room furnished and prepared, there make ready for us. He would go not only to eat the Passeover, but to abolish the bodily eating of it for the time to come, and to institute another Sacrament instead thereof, more proper to the new Testament. Mystery of the pitcher of water. It is not therefore without mystery, that he will have them directed into the house, by the pitcher of water. Paschae celebrandae locum de signo aquae ostendit, saith Tertullian. He showeth the place where he would celebrate the , by the sign of water. De Bap. cap. 19 For in one house (his Church) he will have both these great and venerable Sacraments, even the Sacrament of water, and the Sacrament of his most blessed body and blood. The Sacrament of water must bring us in; S. Mat. 26.17, 18, 19 S. Mar. 14.12 13, 14, 15, 16 S. Luc. 22.7, 8, 9, 10, 11, 12, 13. the Sacrament of his body and blood must feed and nourish us when we are there. That Sacrament is meat for the household, none must eat of it, but they that are brought into the house by the pitcher of water; the holy Sacrament of baptism. The Disciples went forth in the morning, because the must be killed that day, that it might be eaten in the evenning, and found as he had said unto them, and they made ready the . Now when the even was come, he cometh with the twelve; and when the hour was come (the hour of the night, wherein they accustomed to eat the ) he sat down and the twelve together with him. I will not dispute concerning the manner of their sitting. Theodoret moves the question, How is it (saith he) that the Lord is said to sit down, when as the Jews did stand when they did eat the ? The Jews indeed did eat the standing, in great haste, having their loins girt, their shoes on their feet, and their staves in their hands: for so God ordained it to be eaten. No question therefore to be made,, Exod. 12.11 but that Christ and his Disciples did eat it in that manner. But after the was eaten, it was not where forbidden in the law to feed upon other meats: and it is said to be in common use among the Jews, after the was eaten, to have the table plentifully furnished with other foods. Christ therefore did first eat the with his Disciples standing, having his loins girded, his shoes on his feet, and his staff in his hand, and he did eat it hastily; and having so eaten it, he then sat down to feed upon other meats, wherewith the table was furnished, either then, or presently after. And from that supper which was then upon the table, he arose, washed his Disciples feet, and preached unto them humility, in such manner as is set down more at large, St. Joh. 13. v. 2. to 21. This being done, he sat down again to eat, and to finish his supper. Then was he troubled in spirit, as Saint John saith; It was for Judas Iscariot, (as Saint Augustine judgeth) whom he did pity, and for whom he was sorry, as he was also sorry for Jerusalem, and wept over it; in Johan. tract. 60. He foresaw his eternal perdition, did inwardly bewail him. He told them that one of them should betray him, they are exceeding sorrowful, S. Mat. 26.21 22, 23, 24, 25 S. Mar. 14.18 19, 20, 21. S. Joh. 13.21 22, 23, 24, 25, 26. they demand who it should be, and every one for himself, saying, Lord, Is it I? He giveth them a sign, and curseth the traitor, than did he institute the Sacrament of his supper; and when judas had unworthily eaten of that bread, and drank of that cup, than was he fit for the devil, and then he gave him the sop, and after the sop Satan entered into him, as St. john saith. And as they were eating (that is to say, the supper) jesus took bread and blessed it. Christ instituteth the sacrament of his supper. So the Evangelists go on, setting down the divine institution of that great and mysterious Sacrament, which is the Sacrament of his body and blood, from the time, called the Lords supper, because it was instituted at supper time, and while they were eating the forementioned supper. In the Historical narration whereof they relate both what he did, and what he said. That he did three things. 1. That he blessed and gave thanks. 2ly That he broke the bread, and took the cup. 3ly That he did give and distribute unto them the bread which he had broken, and the cup which he had taken. That he likewise said three things, That he gave a commandment; That he made a promise; That he explicated them both. The commandment is twofold, as well concerning the administration of it to those that are to administer it; as also concerning the participation of it to those that are to receive it. The words of promise are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, definitive or indicative, they define or declare the thing, they set forth the inward matter or thing signified, affirming it either of the bread, or of the cup sacramentally. Of the bread, This is my body which is given, and is broken for you. Of the cup, This is my blood of the new Testament, which is shed for you, and for many for the remission of sins. The explication of them both, is, S Mat. 26.27 28, 29, 30. S. Mar 14.22 23 24.25. S. Luc. 22.19, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in remembrance of me. Whereunto is added the attestation, Verily I say unto you, I will drink no more of the fruit of the Vine, until the day that I drink it new in the kingdom of God. Our sacred History doth require that we should insist upon these things particularly. He blessed and he gave thanks; that is to say, he designed, prepared, He blessed and he gave thanks. and consecrated the bread and the wine by prayers and benedictions to become a Sacrament, the blessed Sacrament of his body and blood, not of their own nature, but by divine institution. Benè, antequam tantum & tam magnum sacramentum institueret, gratias egit, saith Stella; well did he give thanks before he would institute such, and so great a Sacrament, in Luc. cap. 22. For if when he would raise up Lazarus from the dead, he gave thanks, saying, Father, I thank thee that thou hast heard me: S Joh. 11.41 how much more now ought he to give thanks, in that by this wonderful Sacrament he would raise up from the dead, not one man out of his grave to the bodily life, for a short time upon earth, but innumerable souls, from the death of sin to everlasting life? we must not descant upon the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that when he took the bread he blessed it, and that when he took the cup, he gave thanks, as if it were one thing to bless, and another thing to give thanks. As if he did somewhat else, or somewhat less, or somewhat more, when he took the bread, than when he took the cup: for these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are in the meaning & signification, oft times in the scriptures, (more especially in the divine institution of this Sacrament) one & the same thing. S. Paul putteth it out of doubt; for, saith he, The Lord Jesus, 1 Cor. 11 123 the same night in which he was betrayed took bread, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] And when he had given thanks, he broke it. Saint Matthew saith, 24. S. Mat 26.26 S. Mar. 14.22 S Luc. 22.19. 1 Cor. 11.24 that he blessed; Saint Paul, that he gave thanks. Again, Saint Mark saith, that he blessed; Saint Luke, that he gave thanks. Therefore according to St. Matthew, St. Mark, S. Luke, and S. Paul, it was one and the same thing that he did to the bread, and to the cup, and neither more, less, or otherwise to either. But the question is, What blessing or thanksgiving, What was the blessing or thanksgiving. by which he blessed or gave thanks, he then used. Some think it to have been some peculiar blessing or thanksgiving extemporarily conceived upon the present occasion, and work in hand. I rather think it to be his ordinary blessing or thanksgiving, if not that very blessing or thansgiving which was in use among the jews. They say, that at every solemn feast, the Father or Master of the family sitting down at the table, took the cup in his right hand, saying these words: Blessed be thou, O Lord, our God, the king of the world, who createst the fruit of the Vine. Then he drank, and gave it to the guests. Afterwards he took the bread, pronouncing these words; Blessed be thou, O Lord our God, which brings bread out of the earth. Stella in Luc. 22.19. Then he broke the bread, and gave it also to the guests sitting at the table together with him. Christ was the feast-maker, his Disciples were the guests; and that he used no extraordinary form of blessing, thereby to bless the bread and the cup, I show by these reasons following. 1. The Evangelists speak of it, S. Mat. 14.19 and 15.36. as of the common and ordinary blessing, which they do call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Blessing and thanksgiving. 2ly If it had been any extraordinary blessing which he had not been accustomed to use, all the Evangelists doubtless would not have pretermitted it. Saint Matthew and Saint Luke do both of them record that prayer which he left unto his Church; St. Matthew as a rule or direction according to which all prayers, public or private must be composed, After this manner therefore pray ye. Saint Luke, S. Mat. 6.9. S. Luc. 11.2. as a prayer to be used publicly in the Church, and totidem verbis. When we pray, say, Our father which art in heaven. It was twice taught upon divers occasions, and to divers ends. Saint John setteth down the prayer verbatim, which he made unto his father before he passed over the brook Cedron, Joh. 17. It is therefore utterly improbable that they would all of them have omitted this benediction or thanksgiving, had it been extraordinary and peculiar. Lastly, he did not dictate unto his Disciples any new Hymn, but the hymn which they sung was that which was in use; either the great Hallelujah, viz. the hundred and thirteenth Psalm, Praise ye the Lord. Praise, O ye servants of the Lord, etc. with the five Psalms next following, (as Paulus Burgensis, and with him Theodore Beza, do tell us) or some other. Whatsoever it were, it was the common and ordinary hymn accustomed to be sung at that feast; S Mat. 26.30 S. Mar. 14.26 which thing is sufficiently intimated by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hymno dicto, the hymn being said, as the vulgar Latin renders it. He sang no extemporary hymn afterwards (for the Disciples sang with him) in relation to the Sacrament which he had instituted; Why then a peculiar extemporary benediction before, in relation to that Sacrament which he would ordain? He broke the bread, and he took the cup, that is to say, he poured out wine into the cup which he took; He broke the bread, and he took the cup. or he took into his hand that cup into which the wine was poured out. It was not so much that he might divide and distribute the elements of bread and wine unto them; as that by breaking the bread, and by taking of that cup, he might set forth all his sufferings together with his death. It is therefore a sacramental and essential ceremony pertaining to the end and form of the sacrament. Wherein the faithful have to behold Christ broken and poured out for us men, and for our redemption. For like as the bread is broken and the wine poured out; even so are we given to understand thereby, that he was broken, poured, out, and exposed as it were a prey to the teeth of his enemies; those many dogs that came about him, those strong bulls of Bashan, that compassed him round about, those lions among whom his soul was; those unicorns upon whose horns he was tossed, by whose horns he was gored. He was broken and poured out in his fame, being laden with all manner of lies and slanders, to wound him in his reputation, and to make him odious among the people; S. Joh. 10 20. S. Joh. 8.48. S, Mat. 11.19 S. Luc. 23.2. that he had a devil and was mad, that he was a Samaritan, and had a devil or familiar spirit. That he was a gluttonous man, a wine bibber, a friend to publicans and sinners. That he perverted the nation, & forbade to give tribute to Caesar. He was broken & poured out in his honour, while he was exposed to all manner of contempt and scorn. For they crowned him with thorns, they arrayed him in a purple robe; they put a reed in his hand; they bowed their knees before him in mockage, abusing and dishonouring him in his kingly office. They spit in his face; they did beat and buffet him with their fists, and the reed, and with the palms of their hands, bidding him to prophecy who it was that smote stim; so abusing, contemning, and dishonouring him, in his priestly and prophetical offices. When he was crucified upon the cross, than did they bid him to save himself, and to come down; so also blaspheming him as the saviour. He was broken and poured out in his goods and estate; for although he came into the world in a voluntary poverty, S. Mat. 8.20. and had not where to lay his head. (For ye know the grace of our Lord Jesus Christ, 2 Cor. 8.9. that though he was rich, yet for your sakes he became poor, that ye through his poverty might be made rich.) Yet when he was crucified, they left him not so much as the that he did wear; they divided all his garments among them, and for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his coat, tunica à tuendo corpore, which was without seam, woven from the top throughout, (supposed to be made by the hands of his own blessed mother) in that it would be to no profit for them if they should divide it, they cast lots for it, whose it should be. So was the Scripture fulfilled; They parted my raiment among them, S. Joh. 19.24 and for my vesture they did cast lots. He was broken and poured out in his soul, by fear. By fear of that bitter cup which he was to drink; he feared it, and did pray against it, O my Father, S. Mat. 26.39 if it be possible let this cup pass from me. He feared hell, and the judgement of God due to mankind for sin, made his by imputation, [by such a fear as was possible for him to fear them.] And there is a fourfold fear of hell, A fourfold fear of hell and of the judgement of God. There is a fear whereby a man doth carefully decline it, such a fear is in all the Saints and servants of God, and was in Christ in a special manner, who is the Lord of all the Saints. There is a fear whereby a man doth anxiously or carefully conflict with it; such a fear none of all the saints could avoid, nor would Christ avoid it, [as my learned author saith] in that he was to be made a sacrifice for us; whose prayers and supplications were therefore offered up with strong crying and tears, Heb. 5.7. unto him that was able to save him from death, and was heard in that he feared. Ne absorberetur, that he should not be swallowed up by it. There is a fear whereby a man despaireth utterly, it is the fear of those that cannot truly repent, Gen. 4.13. S. Mat. 27.4. and was in Cain and in Judas Iscariot; but such a fear is never to be found in any of all the Saints, nor was it possible to be in Christ, who had no sin. There is a fear of hell, in hell, which the damned retain as a part of their punishment, S. Mar. 9.44. never dying worm and inextinguishible fire. He was broken and poured out in his soul by grief; for he was a man of sorrows, Isa. 53.3, 4, 5. and acquainted with grief; He did bear our griefs, and carry our sorrows; he was stricken, smitten of God, and afflicted; yet not for his own, but for our transgressions. Lam. 1.12. Behold and see, if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me, in the day of his fierce anger. He was broken and poured out in soul by heaviness. It was a grievious dump and heaviness that was over his soul, wherewith he was amazed, and very heavy (as Saint Mark noteth) when he said unto his disciples, that his soul was exceeding sorrowful unto death. S. Mar. 14.34 Finally he was broken and poured out in soul byshame. The death of the cross was a most shameful and a most ignominious death; being therefore affected as a man, he could not but shame to have that his chaste body exposed naked, all bloody, at midday, to the view of his blessed mother, his disciples, kindred, acquaintance, and to be made a scorn and greedy spectacle to his wicked enemies. But he endured the cross, Heb. 12.2. and despised the shame, as the Scripture noteth. We cannot tell how many and how great his sufferings in soul were, who knows the number or extent of them; therefore have we to make it in our prayers, as the Greeks do in their Liturgies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By thy unknown sufferings, O Christ deliver us. He was broken and poured out in his body, and that in all the parts of it. In his hands, and in his feet, by the tearing nails: in his head by the wounding thorns: in his side by the piercing spear: in his face by the unclean spittings, and cruel buffet: and all over by the merciless whip. Not from his side alone, but from all the parts of the body of this true Pelican, spouted forth unto us his reviving blood; wherein he was similis factus Pelicano, Ps. 102.6. like unto the Pelican. He was broken and poured out in all his senses. In his feeling, (saith Mr. William Austen) by the blows, bloody thorns, nails, and scourges. In his taste by vinegar. In his smell, by hanging in a filthy stinking place of rotten dead men's skulls. In his hearing, by their base taunts and blasphemies. In his sight, by seeing those (for whom he died, and dearly loved) doing all this; and those that dearly loved him (his mother and Saint John) stand by weeping. The feeling of all which was so sensible unto him, that (in jeremy) he calls from his cross, to all that go by the way to consider it, Lam. 1.12. and see if there were any pain like his. And now after all, upon an Attendite, and a Videle, (on a sufficient view and enquiry) a non sicut is returned. And that upon good reason. For none ever suffered for such a cause; therefore none ever felt such pains. Excessere (saith Thomas for their extent, Par. 3. 46. art. 6.) Excessere omnes dolores, quos homines pati possunt in hac vita. When God will suffer pain to make him die, [in all that wherein it was possible for him to die] what pain must that be? Certainly, as much as humanity could bear; so much did he endure, till sense of pain made him past sense, and his noble soul expired; suffering in the mean time the violence of his passion, by the fortitude of his patience. Medit. for good friday. He broke the bread, and he took the cup. He did give and distribute unto them the bread which he had broken, and the cup which he had taken. He gave unto them the bread which he had broken, and the cup which he had taken. And not the bread and the cup only, but in, by, and with that bread and cup, he gave his most precious body and blood. For the res sacramenti, the thing of the sacrament, is generally all that which faith doth apprehend to salvation, and everlasting life. Now that, next and immediately, is Christ himself, who is the thing of the sacrament three manner of ways; by his person, by his merits, and by his benefits. By his person, for whole Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God and man is exhibited therein, as well in respect of his Divinity, as also in regard of his humanity; (although in the divine institution of it, mention be made more specially of the human nature, and a peculiar regard be had thereunto. 1st Because in that nature he is consubstantial with us, and that blessed Seed, in whom all the families of the earth are blessed. 2ly Because in that nature he merited for us. 3ly Because by that nature we come to his Divinity, and do obtain grace with God.) By his merit; for both the verity and utility of the death of Christ, by which he purchased life for us, is propounded and confirmed thereby. By his benefits; for look what Christ had, and what Christ did, he testifieth by his sacraments, that he had them, and did them for us men, and for our salvation. Which benefits Saint Paul reduceth to four heads, wisdom, 1 Cor. 1.30. 1 Cor. 2.7. and righteousness, and sanctification, and redemption. Wisdom, to know God in Christ, which is that hidden wisdom which God ordained before the world unto our glory. Righteousness, the righteousness which is of God by faith, Phil. 3.9. the imputed righteousness of jesus Christ, apprehended, and applied by faith to justification, with God, or in the sight of God. Gal. 3.11 Sanctification, whereby we are renewed in the spirit of our mind, and do put on that new man, which after God is created in righteousness and true holiness. Eph. 4.23, 24. Redemption, whereby we are delivered from all evils, and are saved from our enemies, and from the hand of all that hate us, from the devil and from death, and are finally and eternally glorified. There is therefore a wonderful difference, and a wonderful convenience to be observed as touching the matter of the sacrament. Difference in nature; the sign is visible, the thing of the sign is invisible. Difference in the object; the one is the object of the body, the other is the object of the soul. Difference in manner of communication; the one is communicated corporally, the other is communicated spiritually. Yet is there a wonderful convenience; for though nothing can be more different than the sign and the thing of the sign, yet are they joined together in a sacramental bond. Such is the wonderful wisdom of Almighty God, who by such weak elements, doth vouchsafe to give unto every faithful receiver his son Christ, with all his merits, and with all his benefits. The words of the commandment concerning the administration of it to those who are to administer it, Commandment for the administration. and to his Apostles first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this do; are to be understood thus, That like as he their Lord had blessed and given thanks, and by prayers and thanksgivings had prepared, designed, and consecrated the bread and the wine to become a sacrament, the sacrament of his blessed body and blood, not of their own nature but by divine institution; Even so must they. Like as he did break the bread and take the cup, not so much to divide and distribute it among them, as that thereby he might signify, set forth, and represent his death; even so must they. Like as he had given unto them the bread which he had broken, and the cup which he had taken, to the end that they should eat the bread, and drink the wine; Even so must they also give to those, to whom they should administer the sacrament, the bread which they should break, and the cup which they should take, to be eaten and drank. Like as he gave unto them not the bread and the cup only, but in, by, and with the bread and the cup, himself, with his most precious body and blood; even so in like manner that they should give unto those to whom they should administer it, the same, and no other thing but what he had given unto them; that is to say, not the bread and the cup only, but by, in, & with the bread and the cup, himself, Two loves in Christ towards his Church. with his most precious body and blood. There were in Christ two special loves towards his Church and chosen people. The one urged him to be gone, and to lay down his life for an effectual redemption; the other urged him to stay still, and to be with them unto the end of the world. He must go from them, by laying down his life for them, or else it was not possible for him to redeem them; expedit vobis ut ego vadam, S. Joh. 16.7. it is expedient for you (said he) that I go away. He was willing to have stayed, if it had been possible, and therefore he prayed, saying, O my Father, S. Mat. 26.42 if this cup may not pass away from me except I drink it, thy will be done. He found an expedient for both; he would go away, and yet he would stay; he would go away by his bodily presence, but he would stay still by his sacramental presence. It is not enough for the spouse if the bridegroom bestow on her many rare and rich jewels, as pledges of his love; it is his presence which to her is more expetible than gold or fine gold. Christ the bridegroom when he ascended into heaven, gave unto his spouse the Church many rare and rich jewels, wherein his Church also rejoiceth, highly esteeming them for the bridegrooms sake. Eph. 4.11, 12. He gave some Apostles, and some Prophets, and some Evangelists, and some pastors and teachers; for the perfecting of the saints, for the work of the ministry, and for the edification of the body of Christ. But all this is not enough, his Church doth desire his presence; Cant. 3.11. it is that wherein she glorieth; Go forth, O ye daughters of Zion, and behold king Solomon, with the crown wherewith his mother crowned him, in the day of his espousals, and in the day of the gladness of his heart. She cannot have his bodily, natural, or local presence; and yet such a presence she hath, His presence in the Eucharist. as whereby she doth behold him in the most sacred and mysterious Eucharist. It is a presence whereby he is believed, and acknowledged by his Church to be truly and really present, in respect of the signs, and in respect of the worthy receivers. In respect of the signs; for the body and blood of Christ are present with the bread and wine, which are the sacramental signs, although not by coexistency and place, yet by a sacramental and relative presence. In respect of the worthy receivers; for Christ is indeed present in their hearts, by the same presence altogether, as the communion of his body and blood, is exhibited unto them in that sacrament. This is a true real, though not a corporal presence. Touch me not, S. Joh. 20.17 (said he unto Saint Mary Magdalen) for I am not yet ascended to my Father. Touch me not, (saith he to his Church) for I am ascended to my Father. S. Mat. 28.9. And yet we do touch him daily; though not as the woman did, who held him by the feet, yet in that we touch the visible signs, we touch all that which is signified, assured, and delivered by them. Affectu, non manu; voto, non oculo; fide, non sensibus. But this touching is by affection, not by the hands; by desire, not by the eye; by faith, not by the senses. But the commandment is not only concerning the administration of it, to those that are to administer it; Commandment for the participation but also concerning the participation of it to those that are to receive it. And the duty enjoined is twofold; the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is a sacramental ceremony; for he that cometh to the Lords table must take and receive the Elements of bread and wine at the hand of the minister; by which taking a spiritual reception of Christ, and of his benefits by the instrument of faith, which is the hand of the soul, for the nourishing and feeding thereof to salvation and everlasting life; is visibly showed and made good. 2ly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For eating and drinking is the external use and end of the sacrament, ordained by Christ, whereby according to divine institution, the eating and drinking of his body and blood, which is internal and spiritual, is assured and made good. Like as Saint Augustine saith concerning the holy sacrament of Baptism, that, Water exhibiting the sacrament of grace without, and the spirit working the benefit of grace within, losing the bond of sin, reconciling the good of nature, do regenerate a man in one Christ, who was generated of one Adam. Ad. Bonifac. Epist. 23. Even so in this blessed sacrament of the Supper, Two persons. there are two persons by whom it is administered, Christ, and his minister; his minister which is to do all that which is to be done externally and without, by designing, preparing, and consecrating the bread and the wine, by prayers and benedictions, to become a sacrament by divine institution; by breaking of the bread, and by taking of the cup, by delivering the bread and the cup, thereby to set forth and represent his death; and in, by, and with the bread and cup, to deliver Christ himself with his most precious body and blood. But it is Christ by the gracious and efficatious operation of his most holy and most blessed spirit, who must do all that which is to be done internally, and within, and make it to be his body and blood to the worthy receiver. For the whole action of the sacrament consisteth of two things, Two several sorts of food. or two several sorts of food; the one is earthly, corporeal, and sensible, to be seen, tasted, and discerned by the senses; and that is the food which the minister doth deliver; and every priest is sufficiently qualified to deliver that food; But the other is heavenly, spiritual, and intelligible, to be understood by the mind; which food none can deliver but only Christ. Likewise there be two parts of man, the body and the soul; and accordingly there be two several sorts of taking, Two sorts of taking, eating, and drinking. eating, and drinking; the one is external and sacramental pertaining to the body; the other is internal and spiritual, belonging to the soul; The external and sacramental, being a visible representation of that which is spiritual and internal. 24. Both Element make but one Sacrament. The elements of bread and wine are distinguished materialiter, in respect of matter, for the matter of the bread and of the wine is not the same but divers; yet formaliter & perfectiuè, formally and perfectively they make but one and the same sacrament. 1. Because these two elementary signs, not more nor fewer; bread and wine, and nothing else but bread and wine, are required to the in●●egrity, and perfection of the Sacrament. Not more, because the bodily refection is perfected in these two; and the spiritual refection in Christ, by his blessed body and blood perfectly represented. Not fewer, because if either of these be wanting, the Sacrament (which is the sacrament of perfect refection) will be defective. 2ly Because that our blessed Lord to testify that he took the whole human nature into the unity of his own most sacred person, and was the word made flesh, perfect man, of a reasonable soul, and human flesh subsisting, (as St. Athanasius saith in his Creed) and also to testify that he is the redeemer both of body and soul; instituted this Sacrament in these two elements. For the bread, saith St. Peter Lombard, is referred to the f●esh, the wine to the soul; because wine operateth blood, in which the Philosophers do say, that the soul is seated. lib. 4. dist. 11. Lastly, a mutilated sacrament is no sacrament at all, nor hath it the promise, nor can it signify, assure, or deliver the thing of the sacrament. Nor will it be made a sacrament by concomitancy (a new doctrine not heard of in the Church, till after a thousand two hundred and twenty years) nor will it consist with the commandment which is as well concerning the administration, as also concerning the participation of it, in both the species both of bread and wine. The words of the promise, I said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, definitive, or indicative, they define or declare the things, Concerning the promise. they set forth the in●ernall matter or thing signified, affirming it either of the bread, or the cup sacramentally. Of the bread, Hoc est corpus meum quod pro vobis datur & frangitur. This is my body which is given, and is broken for you. Of the cup, Hic est sanguis meus, qui est novi testamenti, qui pro vobis & pro multis effunditur in remissionem pecca orum; This is my blood of the new Testament, which is shed for you, and for many, for the remission of sins. Which words must be considered two ways, in the incomplex, How to be considered. taken severally and by themselves; and in the complex, put altogether. Take them in the incomplex severally and by themselves, than there is the subject, the praedicatum, and the copula or bond whereby the thing affirmed, is knit or coupled unto that whereof it is affirmed. The subject or matter is the pronoun demonstrative Hoc, but not hoc adjectively, but hoc substantively [this thing] as if he had said, This thing which I hold in my hand. What was that? It was bread, and nothing else but bread; accepit Jesus pa●em, Jesus took bread. The praedicatum, is, corpus meum, my body; what body? not his mystical body, for that is his Church. It was therefore his natural, true, and proper body. Eph 4.11.12 Eph. 5.30.32 Quod pro vobis datur & frangitur; which is given, and is broken for you; and quâ tale, upon that respect that it was that natural, true, and proper body, given and broken. Sanguis meus, my blood; what blood? His natural, true, and proper blood; qui pro vobis, & pro multis effunditur, which is shed for you, and for many; and quâ talis, upon that respect that it was that natural true and proper blood so shed. The copula or bond whereby the praedicatum or thing affirmed, is knit or coupled to the subject or thing whereof it is affirmed, is the verb substantive est. This is my body, this is my blood. Which verb est, must not be taken pro esse naturali, vel substantiali, that it is so naturally or substantially; but pro esse mystico vel sacramentali, that it is so mystically or sacramentally; whereby the name of the thing signifying, hath the name of the thing signified, by reason of the analogy or similitude, which the one hath unto the other. He did not tell them what the bread and wine were by nature, and substance, but what they were made by signification, office, and use. By nature and substance they were bread and wine still, by signification office and use, they were his body, and his blood. Now put all the words together, and consider them in the complex, This is my body, this my blood; they make indeed a proposition, but not according to the rules of logic; the praedication is not orderly, for so much as the body and blood is no predicable (neither the genus, species, differentia, proprium, or accidens) of the bread and wine. Neither is it an identical praedication, as when we say bread is bread, wine is wine. What is it then? It is a figurative or sacramental proposition. For the thing which is affirmed, is affirmed figuratively, and sacramentally; figuratively, that is to say metonymically, whereby the name of the thing is affirmed of the sign; a figure frequently used in the scripture. Christ, our . Circumcision, the covenant. 1 Cor. 5.7 Gen. 17.10. And as St. Paul saith, concerning that rock which gave drink to the people of Israel in the wilderness: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That rock was Christ; and there is an emphasis in the article, ille Christus, 1 Cor. 10.4. that Christ. Sacramentally; for the thing which is affirmed, is also assured and made good by that whereof it is affirmed, whereby it comes to pass, that the body and blood of Christ is verily and indeed taken and received of the faithful in the Lord's supper. The words of the promise so considered, do lead us to the great benefit procured to mankind by the merit of his body and blood, so broken, so poured out; and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the remission of sins. Remission of sins, therefore is the sweet fruit, and effect of the death of Christ, Remission of sins. through the effusion of his blood; and is an act of grace and mercy in God, whereby he esteems of sin as no sin, or, as not committed. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission, is properly the sending of a thing back again to its right owner; for remittere, is retrò mittere, to send back. When God forgiveth sins, he doth send them away, like as the escape goat was sent away into the wilderness; he doth return them, as it were in full weight and measure, to the proper owner, which is the Devil. The price The price. of this grace on Christ his part, was his precious body, and blood, given, broken, shed, to merit, and to procure it. One drop of that redeeming blood, according to the dignity and worthiness of the person, had been sufficient to have redeemed a thousand worlds, and yet no less price must be given then all that which he suffered in the humanity, for the remission of sins. When the Gentiles scoffed at that article of the Creed, wherein the Church acknowledgeth to believe remission of sins; and said, that by this means the multitude of sinners would easily be augmented, if remission of sins might freely be expected, and so easily be obtained; Arnobius answered, Non emitur ista venia à nobis, ut à vobis solet de vestris dijs; sed magno constat nempe sanguine Christi, & proprium est numinis non emptitius, sed gratutitas, & liberales habere peccatorum venias. lib. 7. This remission it not of our purchasing, like as you are wont to purchase of your gods, but the price was great, even the blood of Christ, and it is God's propriety not to sell, but freely and liberally to forgive sins. The purchase therefore was on Christ his part, and magno constat, the price given for it, was the greatest price that ever was; to us it is a free grace without any price or merit on our parts. Concerning which grace, divers questions are to be demanded. 1. To whom doth it belong to collate it? Answer, To God, The grace. and to his Ministers. To God himself properly and authoritatively; to his Ministers declaratively, ministerially, and by application. I say, first to God himself properly, and authoritatively; for to him it belongs to remit sins by his own authority. Sins remitted by God authoritatively He against whom sins are committed, to him it doth belong to forgive sins properly, and by his own authority; but this is God, and none but God, the breach of whose laws and commandments are properly sins, (for as much as the offence done to any man, or to any other creature, is no more but an offence or injury; nay, for as much as the breach of any man's commandment, is no sin, unless it imply with all, the breach of the commandment of God) Therefore to God, and to none but God, doth it belong to forgive sins properly, and by his own authority. This is clearly evinced by the Prophet David, who although he had trespassed highly against Uriah, in that he had defiled his wife, and caused him to be done to death, Psal. 51.4. Ex. 34.6, 7. Psal 32.5. Isa. 43.25. Mich. 7.18. S. Mar. 2.7. yet he acknoweldgeth the sin to be against God, and against him only, Tibi soli peccavi, against thee, thee only have I sinned. And the whole scripture is clear in this point; Who is a God like unto thee, that pardoneth iniquity? who can forgive sins, but God only? 2ly I say, that remission of sins doth belong to the ministers of God declaratively, ministerially, and by application; for (saith our Church in the Absolution) He hath given power and commandment to his ministers, Sins remitted by the ministers, declaratively. to declare and pronounce to his people being penitent, the absolution and remission of their sins. For the ministers of the Church have the keys of the kingdom of heaven, by the donation of Christ, whose right it was to transfer them from the legal to the Evangelicall priesthood, which was first promised to St. Peter, and with him to all the other Apostles, quia Petrus pro omnibus locutus est Apostolis, S. Mat. 16.19 S. Mat. 18.18 because he made answer for them all. Afterwards renewed to them all. And finally performed to them all, after his resurrection; at what time he breathed on them the holy Ghost, and said, Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, S. Joh. 20.23 they are retained. But this power was not to die with them, but according to his own promise to remain with his Church to the end of the world. S. Mat. 28.20 The means. And consisteth in application of the means whereby God doth remit sins. Which means are the word of God, the Sacraments of the Church, the relaxation of Ecclesiastical censures, and prayer. I find this no where better set forth, then in the form of our general absolution; He pardoneth and absolveth (not we pardon and absolve) all them which truly repent, and unfeignedly believe his holy Gospel. In quo non est peccatum, ipse venit auferre peccatum. Nam si esset in illo peccatum, auferendum esset illi, non ipse auferret, saith St. Augustine. In whom sin is not, he came to take away sin. For if sin had been in him, it must have been taken away from him, he himself should not have taken it away. Tract. 4. in 1. Johan. 3. For who can remit sins but God only? who doth also remit them by those to whom he hath given the power to remit them. S. Amb. lib. 5. come. in Luc. 5. The second is; What is the subject? who are they upon whom this grace is to be collated? Answ. Every one that stands in need of it; The subject. and there are none to be found on earth, who do not need it. For (saith Mr. Calvin) be the children of God never so holy, yet in this condition are they always, that without remission of sins they cannot stand before God. We must every day pray for our daily bread; and we must every day pray for remission of sins. No man is too rich to pray for daily bread; no man is too righteous Object. 1 to pray for remission of sins. Against this it will be objected. 1. That sins are remitted in baptism, and not only Original, but also actual sins; now it is needless to pray for that which is forgiven already, therefore that it is needless to pray for remission of sins. Answ. Sins are remitted in Baptism, and not only original, but also actual sins (therefore the Novatians, the Melitians, and the Donatists, did deny remission of sins to those who had sinned after that grace received) and in Baptism we covenant with God, to forsake the Devil, and all his works, the pomps and vanities of the wicked world, and all the sinful lusts of the flesh. In Baptism we covenant to believe all the articles of the Christian faith; and we also covenant to keep his holy will and commandments, and to walk in the same all the days of our life. But because the best and most righteous of those that are baptised, do not perfectly keep the conditions of this covenant, (for in many things we all offend) therefore even the very best and most righteous of those that are baptised, Jam. 3.2. must pray for remission of sins. 2. It will be objected that sin perisheth so soon as the act is committed; for sins are transient and vanish with the act. How Object. 2 can it be required of a man to pray for the remission of that which is not? Ans. The act of sin indeed is transient and passeth away, but the guilt remaineth; for sins transient in the act, are permanent in the guilt, Aug. lib. 1. de Nuptiis. cap. 26. It is that guiltiness of sin, for which we pray that it may be remitted. 3. It Object. 3 will be objected, that the Church is holy, 1 Cor. 1.2. Phil. 1.1. and the faithful are called Saints; Also that some have been found that have not stood in need to have their sins remitted, Zacharias and Elizabeth were both righteous before God, S. Luc. 1.6. walking in all the commandments and ordinances of the Lord, blameless. 15. Saint John the Baptist was filled with the holy Ghost even from his mother's womb. Answ. The Church is holy, and the faithful are Saints, and yet, as Fulgentius saith, every one of the saints is perfect & imperfect; perfect, by hope of glorification to come; imperfect, by the present burden of corruption and mortality. Perfect, because that in mind he serveth the law of God; imperfect, because that in the flesh he serveth the law of sin. Ad Monim. Therefore are we called Saints in this world, because in affection we hold, and wish for sanctity; saith the book de ecclesiasticis dogmat. cap. 86. Then are we just when we confess ourselves to be sinners, and our righteousness doth not consist of our own merit, but of the mercy of God. Hieron. lib. 1. adver. Pelag. Zacharias and Elizabeth were both righteous before God, and Saint John the Baptist was filled with the holy Ghost even from his mother's womb. But they were righteous before God, not by an inherent but by an imputed righteousness; not by the righteousness of works, but by the righteousness of faith; not by the legal, but by the Evangelicall justice, the imputed righteousness of Jesus Christ, for the justification of a sinner in the sight of God. Saint John the Baptist was filled with the holy Ghost from his mother's womb; not that he should not sin; but as God said to Jeremiah, Jer. 1.5. Before I form thee in the belly I knew thee, and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations. Even so was Saint John the Baptist filled with those graces of the holy Ghost from his mother's womb, which might best befit his wonderful calling. I do not deny but that many of the dear Saints of God even in this life, do walk in all the commandments and ordinances of the Lord blameless to the world and to men: though not blameless to God. Blameless to the world and to men, because without crime; not blameless to God, because not without sin. Excellently Saint Augustine in his Enchiridion to Laurentius; Neque enim (saith he) quia peccatum est omne crimen, ideo crimen est omne peccatum; It doth not follow, that because every crime is a sin, that every sin is also a crime. Therefore we do say, that the lives of holy men so long as they do live in this death, may be found without a crime. Peccatum autem si dixerimus quia non habemus, but if we say that we have no sin, S. 1 Joh. 1.8. as the holy Apostle saith, we deceive ourselves, and the truth is not in us. Cap. 64. The third question is, How far doth God remit sins? Answ. God doth not forgive sins by halves. How far God doth remit sins. Jer. 31.34. When God saith, I will forgive their iniquities, and I will remember their sin no more; his meaning is not to forgive the sin, and to remember the punishment; he will remit both the culpa and the poena, according to that old distich, Larga Dei bonitas veniam non dimidiabit; Aut nihil aut totum, te lachrymante, dabit. The large bounty of God will not divide the pardon in the midst; He will forgive all or nothing upon thy contrition. After what manner. Fourthly, it is demanded, after what manner he doth remit them? Answ. Remission of sins is an action of God, whereby for the merit of Christ, he esteemeth and accounteth sin as no sin, or as if it had never been committed. Therefore holy David, Psal. 32.2. Isa. 44.22. Blessed is the man unto whom the Lord imputeth not iniquity. And the prophet Isaiah, I have blotted out as a thick cloud thy transgressions, and as a cloud thy sins. Like as when a cloud is dispersed and gone, there is no sign or remembrance of it; no more is there any sign or remembrance of sin when God hath forgiven it. Fifthly, Where remission of sins is. Where doth he remit them? Answ. Remission of sins is not where but in the Church of God. Ipsa namque propriè Spiritum sanctum pignus accepit, sine quo non remittuntur ulla peccata, ita ut quibus dimit●untur, consequantur vitam aeternam. For the Church properly hath received the holy Ghost a pledge, without whom no sins are remitted, to the end that they to whom they are remitted may obtain everlasting life, Isa. 33.24. Aug. Enchir. cap. 65. The people that dwell therein shall be forgiven their iniquity. It is a benefit so proper to the Church, that as Master Calvin saith, we cannot enjoy it upon any other terms, then that we remain in the communion thereof. Whether any sin be irremissible. Sixthly, Whether there be any sin which is irremissible? Answ, The sin against the holy Ghost is irremissible; for the words of Christ are plain, He that shall blaspheam against the holy Ghost hath never forgiveness, S. Mar. 3.29. Blasphemy against the holy Ghost. but is in danger of eternal damnation. Which blasphemy against the holy Ghost is both against knowledge, and against conscience, by abnegation of the known truth, by universal apostasy from Christ, and from Christian religion, by rebellion arising from the hatred of God's truth, together with a tyrannical, sophistical, and hypocritical impugnation of it. Seventhly, Whether any sinner may despair to be forgiven? Answ. No sinner is to despair of pardon and remission of sins, Whether a sinner may despair. be they never so great, never so many, for if he shall truly repent, God will freely forgive. Nemo post centum peccata, nec post mille crimina de misericordia divina desperet, saith Saint Augustine. Let no man despair of the mercy of God, neither after an hundred sins, nor after a thousand crimes. De temp. ser. 58. Repentance may be profitable unto every man, at what time soever he shall do it, and be he never so bad, never so old, saith the same Father. Wash ye, make you clean, Isa. 1.16, put away the evil of your do from before mine eyes, cease to do evil, Learn to do well, seek judgement, 17, 18. relieve the oppressed, judge the fatherless, plead for the widow. Come now and let us reason together; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool; saith the prophet Isaiah. Eightly, Whether the force and effect of remission, be more to be discerned, etc. Whether the force and effect of remission of sins be not more to be discerned in the world to come then in this present world? Answ. The force and effect of the grace of God in the free remission of sins, is more to be discerned in the world to come, then in this present world; for in this world remission of sins doth not plainly and fully produce its effect, neither is the fruit of it fully to be reaped till the day of judgement. 1st Because that they whose sins are now remitted, are yet notwithstanding oftentimes vexed, and much afflicted in the world; like as on the other side all sins are not punished in this life. 2ly Because the Scripture ascribeth remission of sins to the day of judgement, a day of refreshing, (namely to those who have obtained remission of sins) when the troubles and calamities of this present life shall be at an end. Repent ye therefore, Act. 3.19. and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Ninthly, Why God will forgive sins. Why will he forgive sins? Answ. God will forgive sins for his own sake, that he may be glorified in the pardon and remission of sins. And God will remit sins for his elect and chosen sake, that they may be glorified together with him, in the pardon and remission of their sins. As the Apostle Saint Paul saith, Rom. 9.23. That he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory. Thus the blessed Evangelists having observed both what Christ did, and what Christ said, Concerning the explication. Saint Luke setteth down the explication, which showeth the cause or reason, as well of the administration, as also of the participation of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in remembrance of me. It is to banish ingratitude from his Church for ever. We are apt to forget the benefits which we have received at the hands of others, and to bury our benefactors themselves in oblivion. Who would have thought that Laban would so soon have forgotten the benefits which he received at the hands of Jacob, who had served him so faithfully? It was that which Jacob complained of to his wives, Gen. 31.5. I see your father's countenance, that it is not towards me as before. Who would have thought that Pharaohs chief butler would so suddenly have forgotten Joseph, and the interpretation of his dream? But it was his ingratitude that he did not remember Joseph, Gen. 40.23. but forgot him. Who would have thought that the kings of Egypt would ever have forgotten Joseph, and the benefits which they received at his hands? Exod. 1.8. Yet the Scripture saith, that there arose a new king over Egypt, which knew not Joseph. Which remembered not Joseph, nor all the benefits which he had done unto Pharaoh, and to all the land of Egypt. Who would have thought that the people of Israel would ever have forgotten their deliverance out of the land of Egypt? Psal 78.42, and yet see what the Scripture saith, They remembered not his hand; nor the day when he delivered them from the enemy. 43. How he had wrought his signs in Egypt, and his wonders in the field of Zoan. It was a deliverance that must never be forgotten, and lest they should forget it, he would have it to be remembered every year by the celebration of a solemn sacrament. And it shall come to pass when your children shall say unto you, Exod. 12.26 What mean you by this service? That ye shall say, It is the sacrifice of the Lords , who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. Our blessed Lord would not be forgotten, the deliverance which he would work for his Church, would be a far greater deliverance then that of the children of Israel out of the land of Egypt. That was a deliverance out of a temporal bondage; this is a deliverance out of an eternal bondage. That was a deliverance of the body; this is a deliverance of body and soul. That was a deliverance from Egypt, and from the heavy burdens of it; this is a deliverance from hell itself, and from the eternal torments of it. By that deliverance they were brought into the land of Canaan, by this deliverance we are brought into the kingdom of heaven. It is a deliverance that must never be forgotten, and lest it should be forgotten, he will have the memorial of it continued in his Church, by the frequent celebration of so great a sacrament. When our children shall say unto us, What mean you by this service? we must say unto them, that it is the blessed sacrament of the Lords supper, which he hath instituted to that end, that we being continually fed and nourished by his most precious body and blood, should never forget him, nor the benefits which we have received by him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Do this in remembrance of me. Yet not to a bare remembrance of him; for, verba notitiae in sacris, etiam sequentes motus significant: words in the scriptures that import knowledge, do also imply the motions consequent. Therefore though we must remember the whole history of Christ, and of his passion and death (and it is highly commendable in a Christian, to know and remember the whole history of Christ, of his passion and death) yet must we not sit down there; we must have a faithful remembrance of him, and we must have a thankful remembrance of him. We must have a faithful remembrance of him to believe that what Christ did, and what Christ suffered, he both did, and suffered for us; we must make a particular application of his merits, and of his sufferings to ourselves, that we may say, (every one of us faithfully for himself) with Saint Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cal. 2 20. I am crucified with Christ. We must have a thankful remembrance of him; for this Sacrament is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grata beneficiorum recordatio, a grateful remembrance of benefits received; it is grata animi significatio, a thankful signification of the mind for benefits received. In which Sacrament we do commemorate Christ, and his benefits in a special manner, testifying our gratitude, lauding, praising, and magnifying the holy name of God therefore, for it is by way of excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus having instituted and administered this great and mysterious Sacrament, which hath obtained to be styled his body and blood, and is so indeed unto every faithful receiver of it, and is to be seen and discerned, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not with the eyes of the body, but with the eyes of the mind; Christ his protestation. he addeth a protestation, that he will no more drink of the fruit of the Vine, until the day that he shall drink it new with them in the kingdom of God his father. This protestation is remembered by all the three Evangelists, S Mat. 26.29 S. Mar. 14.25 S. Luc. 22.18 and was made after the Sacrament instituted and administered according to St. Matthew and St. Mark; but before the divine institution of it according to Saint Luke, and either before they did eat the Passeover, or immediately after, as they sat at the supper. The difference is but seeming, Utrumque dictum, sed non utrumque ab utroque dictum. Saint Matthew doth not say that which Saint Luke saith, Saint Luke doth not say that which Saint Matthew saith; and yet both Saint Matthew and Saint Luke, do say what Christ said. Saint Luke saith, what he said at supper, and before he administered; Saint Matthew and Saint Mark, what he said after supper, and after that he had instituted and administered this Sacrament. He was serious in his protestation, he spoke it twice, and once at least confirmed it by his usual attestation (observed by Saint Mark) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Verily I say unto you. Two things he protesteth; 1. That he would no more eat the in that manner, nor drink any more wine with them so as he had done; this was the last that he would eat or drink, therefore that he would die. He himself was the true , he would offer up himself, and thereby antiquate the lesser . 2ly That he would eat it when it should be fulfilled in the kingdom of God; that he would drink of the fruit of the Vine, when the kingdom of God should come; that he would drink it new with them, in the kingdom of God his father: therefore that he would not be long dead; he would surely and certainly rise again. After the should be fulfilled in the kingdom of God, that is to say, after his resurrection (for by his death the true paschal lamb was offered up, and by his resurrection the was fulfilled, the old that was then abolished; the new , that was then offered up) when the kingdom of God should come: when he should manifest his glory after his resurrection, then would he drink it new with them, novo modo in a new manner; in the kingdom of God his Father, the Church of the new Testament confirmed by his blood. He did eat and drink with them after his resurrection, but novo modo in a new manner; for before he died, his body was passable, and he stood in need of food, but after he was risen, his body was impassable, and he stood in no need of food: it was novo modo, in a new manner, propter resurrectionis certitudinem, for the certitude of his resurrection. He doth eat the , and drink the new wine with his Church militant, novo modo, in a new manner, whiles that he is incorporated into us, and we into him by faith in the mystical eating and drinking of this Sacrament; and he will eat and drink with his Church triumphant, novo modo, in a new manner, in the kingdom of heaven by communication of his glory. All this while Judas was present, and sitting at the table together with them, he had eaten the , but he had not purged out the old leaven. The impudence of Judas. He had his feet washed, but he was not clean, because his conscience was defiled. He was (as St. Augustine saith) admitted by Christ unto the same banquet in which he commended the figure of his body, and of his blood. Cont. Adimant. Therefore did he receive the visible signs, the bread and the cup; but he did not receive the invisible grace, (the body and blood in a mystery) because he did not discern it. He knew his treason, and he knew that his Lord also knew it. He dipped his hand with him in the dish, a sign given to all the Disciples whereby to discover him: and Christ also told him plainly (though it seems he asked the question last of all) that he was the traitor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Mat 26.25 Thou hast said. Wherefore he complains of his impudence: But behold the hand of him that betrayeth me, S. Luc. 22.21 22, 23. is with me on the table. At this word they make a new enquiry among themselves, who it was that should do this thing. St. Peter beckoneth to St. John, that he should ask who it should be of whom he spoke: he demanded, Lord, who is it? Jesus answered, He it is to whom I shall give a sop, when I have dipped it: and when he had dipped the sop, he gave it to him, and then the Devil entered into him (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, took his heart into his own possession, S. Joh. 13.23 24, 25, 26, 27 28, 29, 30. saith Theophylact) and he went immediately out, it being night; Christ also saying unto him, That thou dost, do quickly: which words to what end they were spoken, none of the Disciples than knew. After he was gone forth, he discourseth to his Disciples of many things, fusely set down by the Evangelists, foretelling them the offence that they should take at him, He foretelleth the offence of his disciples, and S. Peter's denial. and to St. Peter his denial of him. Saint Peter was fervent in his love to Christ, and was ready upon all occasions to lay down his life for him. Christ tells him, that Satan had desired to have them, that he might sift them as wheat, but that he had prayed for him, (and in him for all them) that his faith should not fail. He replies presently, Lord, I am ready to go with thee, both into prison, and to death. But Christ answereth, I tell thee Peter, the cock shall not crow this day, S. Luc. 22.31 32, 33, 34. before that thou shalt thrice deny that thou knowest me. Again, he told them that he had but a little while to be with them, that they should seek him, but (said he) As I said unto the Jews, whither I go, ye cannot come; so now I say unto you. Saint Peter said, Lord, whither goest thou? Jesus answered him, whither I go thou canst not follow me now, but thou shalt follow me afterwards. Saint Peter would know the reason, Why not now? S. Joh. 13.33 34, 35, 36, 37, 38. I will lay down my life for thy sake. Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, the cock shall not crow until thou hast denied me thrice. Finally (which seems to be spoken not in the chamber, but as they were going towards the mount of Olives) he premonisheth them, that they should all be offended because of him that night; and that it must be so, because the scritpure must be fulfilled, I will smite the shepherd, and the sheep shall be scattered; which thing was prophesied by Zechariah, c. 13.7. Saint Peter had recourse again the third time to his former confidence. Although all should be offended, yet will not I Christ replies again, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice. S. Mat. 26.31 32, 33, 34, 35. S. Mar. 14, 27 28, 29, 30, 31 But he spoke the more vehemently, If I should die with thee, I will not deny thee in any wise. Which was also that which they all said. Ecce avis sine pennis in altum volare nititur, sed corpus aggravat animam, ut timore humanae mortis timor Domini superetur. See (saith St. Hierome) a bird without wings strives to fly aloft, but the body doth overburthen the soul, that the fear of the Lord should be praeponderated by the fear of human death. His will was good, and his love was highly to be commended, but he had not rightly considered his own humane imbecility. The words which Christ spoke, made them exceedingly sorrowful, and more especially because he had said that he must go from them. Wherefore Judas being gone, before that he would go out to be betrayed he spoke unto them all those sweet words which are recorded by the blessed Apostle and Evangelist Saint John, Christ's farewell Sermon to his Apostles. a Sermon of valediction set down verbatim in the fourteenth, fifteenth, and sixteenth chapters of his Gospel; of which briefly this is the sum. He comforteth them with the hope of heaven, his Father's house, in which are many mansions, assuring them that he is going before to prepare a place for them; that he will come again and bring them thither, professing himself to be the way thither according to his humanity, and the end according to his divinity, the truth and the life, and consubstantial with the Father. Assureth their prayers put up to the Father in his name to be effectual. Thereupon requesting love and obedience, he promiseth to send unto them, and in them to his Church, the holy Ghost the comforter, to be with them for ever, leaving unto them, and to his Church, his peace. So he concludeth the first part of his Sermon, cap. 14. Bidding them to arise, and to go from thence, leading them, it seems, to another place, where he continues his divine doctrine. There, under the parable of the Vine, he setteth forth the consolation, and mutual love betwixt him and his members; showing how he accounreth of them, by this that he dyeth for them. Also what must be their comfort in the hatred and persecution of the world; likewise showing what the holy Ghost the comforter will do on his part when he is come; and that both he, and they, must testify of him, cap. 15. Now he fortelleth them of persecution to come, to the end that they should not be scandalised thereat, when it is come. And because that sorrow had filled their heart, therefore he proposeth the advantage which they should have by his departure from them; (for by that means the holy Ghost would come, who should testify against his enemies, and guide them into all truth:) and the inestimable joy that shall be unto them by his resurrection. That the prayers which they make to the Father in his name, shall be accepted. That he came down from the Father, and that he would go unto him again. Wherefore when they all professed that they did believe that he came forth from God; he replieth that presently when he should be apprehended, they would all forsake him. And when he had promised them his Peace against the afflictions of the world, he endeth his Sermon in these words, Be of good cheer [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be confident] I have overcome the world, ca 16. Having ended his Sermon, he than addresseth himself to his holy and heavenly Father by prayer, that seeing he had now finished his work, he would give him his appointed glory, to preserve his Apostles & his Church for ever in unity, [against schism] & in verity, [against heresy.] Finally, to glorify them all for ever in heaven, together with him. And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they had sung an hymn, or the hymn, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Saint Gregory Nyssen. (An hymn is a benediction ascribed to God, for the benefits which he hath done unto us, in Psal. lib. 2.) which was accustomed to be sung at that feast, S. Mat. 26.30 S. Mar. 14.26 peradventure the great Halalujah, as hath been intimated before; they went out into the mount of Olives. Nigh unto Jerusalem was the valley of Jehosaphat, through which ran with great swiftness, The brook Cedron. a certain brook which sprang out of an hill not far off, upon the south; and so passed through the east part of the city betwixt Jerusalem and the mount of Olives, from whence it held its course through the cliffs of that mount, till it fell into the dead sea. It had its name, and was called Cedron, from the blackness of the waters, which were made black by the fertility of the soil through which it ran; the valley of Jehosaphat being a very rich and fertile soil. This brook was not great; upon any great rain it would be very full (as they say), but was commonly dry in the summer time. Over this brook, as Saint John saith, S. Joh. 18.1. The mount of Olives. they passed to go to the mount of Olives, which mount stood about half a mile from the city, very fruitful and pleasant, abounding with many precious fruits, especially with Olives, from whence it was called the mount of Olives. S. Mat. 26.36 S. Mar. 14 32 Gethsemane. At the foot of this hill there was a village called Gethsemane, situate in a very pleasant and fruitful place; where, it is said, they used to press their oil, from whence it obtained to be so called: for Gath signifieth a press, & schaemen oil. Nigh thereunto was a spacious and delightful garden, supposed to have been first planted by David and Solomon, and afterwards increased & enlarged by the kings of juda for their delight and recreation, to walk, and to enjoy themselves. Into that garden Christ often went with his disciples, and judas knew it, and knew the place. Having therefore passed over the brook Cedron, he came thither according to his wont; and being come into the garden, he assigned a place to the other disciples to sit, and to remain, saying, Sat ye here, while I go and pray yonder; but took with him Sain● Peter, and the two sons of Zebedee Saint James and Saint John, and began to be sorrowful and very heavy, S. Mat. 26.37, 38.8. Mar. 14.33, 34. saith Saint Matthew; to be sore amazed, saith Saint Mark. He telleth them whence that sorrow, heaviness, and amazement proceeded; it was from his soul, which was exceeding sorrowful unto death; as if it had then been even in the pangs, and pains, Christ sorrowful in soul. and torments of death, immediately to departed out of his body, and to die the spiritual or supernatural death. Such and so great was the sorrow of his soul, having before his eyes the bitterness of that cup which he was to drink; which he was amazed to behold, looking upon Adam and upon all his posterity damned to the eternal torments of hell, by the sentence of the law, and not otherwise to be redeemed, but by the merit of his passion only; seeing and considering all the sins of men, from the first disobedience of Adam in paradise unto the world's end, and every sin deserving eternal death, to be imputed unto him, and to be satisfied for, by him; seeing and considering that he must now conflict with the devil, and with all the powers of hell, to break the serpent's head, and to overthrow them utterly by a shameful and ignominious death upon the cross; seeing and considering that he must conflict with the law, and with the malediction and curse of the law to take it away, and to nail it unto the cross. Thus began he his passion, not by necessity, but by voluntary dispensation. He beginneth his passion. He could presently have commanded all the joys of heaven, but he would not, for the works sake which he was to do. Having therefore bidden them to tarry in that place, and to watch with him, he went a little further about a stones cast, he kneeled down and prayed, saying, Father, if thou be willing, remove this cup from me; nevertheless, not my will, but thine be done. Then was he in an agony, and prayed more earnestly, falling flat to the ground upon his face, saying, O my Father, if it be possible let this cup pass from me; nevertheless not as I will, but as thou wilt. Abba Father, all things are possible unto thee, take this cup from me: nevertheless not that I will, but what thou wilt. In this agony he fell into a sweeting passion, and his sweat was as it were great drops of blood, He sweateth blood. fal●ing down to the ground. And in this agony there appeared an angel unto him strengthening him. The Divinity therefore had respect to the human nature so overcharged with fear, sorrow, heaviness, and amazement, that all the pores of his body were opened, by which the blood issued by drops trickling down to the ground; whereunto must be added his vehemency and ardency in prayer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that agony he prayed more earnestly. Violent passions produce violent effects; it was true natural blood, the pure blood of his blessed body which he did sweat, but the manner of its emanation was marvellous and mysterious. After he had prayed a while, he ariseth from the ground, goeth to his disciples and findeth them sleeping, whom when he had gently reprehended, but Saint Peter by name, Simon, sleepest thou? couldst not thou wa●ch one hour? Watch ye and pray lest ye enter into temptation: S. Mat. 26.39, 40, 41, 42, 43, 44, 45, 46. the spirit is ready, but the flesh is weak; he goes away and prayeth again, saying the same words, and then cometh to them the second time, and findeth them sleeping as before. Wherefore he went away again and prayed, and spoke the same words; S. Mar. 14.35, 36, 37, 38, 39, 40, 41, 42. S. Luc. 22.41, 42, 43, 44, 45, 46. and when he came the third time, he told them that he was betrayed, and that the traitor was at hand, saying, Rise, let us be going: (not to fly from them, but to meet them) Behold he is at hand that doth betray me. So went he forward to meet them, marching (as it were) before his disciples as a Captain, yet not to fight with the sword, but to conquer by his death; Judas also led up his company against him, a band of men, His apprehension. and officers from the chief priests and pharisees, accompanied with some of the chief priests, captains of the temple, and Elders of the people, armed with swords, staves, and other weapons, against resistance; and bringing lanterns and torches, lest he should hid himself from them in the garden, and escape them by the darkness of the night. judas also had given them a sign before, to the end that they might not err in the person, and apprehend some other in stead of him, which was his traitorous and perfidious kiss. He thought by such a sign, as Theophylact saith, to delude him; but jesus knowing all things that should come upon him, goes up close unto them, and gives the onset, saying, Whom seek ye? Th●y answered, jesus of Nazareth; he replieth, I am he. At which word they went backward and fell to the ground. Tenere volentibus, & none valen ibus, ostendit potestatem suam. Aug. It was to show his power, and that he was voluntarily apprehended. Wherefore they being risen from the ground, he asked them again, Whom seek ye? They answered, jesus of Nazareth. He replies, I have told you that I am he; if therefore ye seek me (ye have nothing to do with these my disciples) let these go their way. Inimicos jubet, & hoc faciunt quod jubet; sinunt scilicet nunc eos abire, quos non vult perire. He commands his enemies, and they do that thing which he commandeth them, they now suffer those to departed whom he would not have to perish; so he fulfilled his own word, St. Joh. 17.12. Then came judas and gave the sign, signum osculi, cum veneno doli; the sign of a kiss, with the poison of deceit, as saith Saint jerom, and for better direction to his accursed crew, cried out, saying, Master, Master, hail Master, and kissed him. He admitted the kiss, but reproved both his treason and hypocrisy. So they came, laid hands on, and took him, who gave himself up voluntarily into their hands. And when the disciples (who had two swords with them) see what would follow, they demanded, saying, Lord, shall we smite with the sword? But Saint Peter, whose resolution was to lay down his life in his defence, drew one of the swords (which was his) immediately, and smote a servant of the high priests whose name was Malchus, and cut off his right ear. Christ would not be rescued; therefore he commanded him to put it up, for that none must draw the sword to kill and slay, but they only into whose hands it is delegated by God; would he be rescued, he could be rescued by the ministry of Angels; but the Scripture must be fulfilled. So when he had healed him whose ear was cut off, by a touch of his hand, he expostulated with the chief priests and captains of the temple, and with the whole multitude, for coming forth to apprehend him in that hostile manner, and by night, who was daily with them teaching in the temple, where, though they might have had him, yet they laid no hold on him. As if he should have said, (for so Bede also doth paraphrase the words) Stultum est cum gladiis & fustibus quaerere eum, S. Mat. 26, 47, 48, 49, 50, 51, 52, 53, 54, 55 56. S. Mar. 14.43, 44, 45, 46, 47, 48, 49, 50. S. Luc. 22, 47, 48, 49, 50, 51, 52, 53. S. Joh. 18.3, 4, 5, 6, 7, 8, 9, 10, 11. S. Mar. 14 51 52. qui ultrò se vestris tradidit manibus; & in nocte quasi latitantem per proditorem investigare, qui quotidiè in templo doc●bat. It is a foolish thing with swords and clubs to seek him, who of his own accord hath delivered himself into your hands; and by a traitor to make search as for one latitant, in the night, who taught daily in the temple. But this is your hour, and the power of darkness. But the Scriptures must be fulfilled. At this word all the disciples forsook him, and fled. Yet there followed him a certain young man, (who was none of his disciples, for they all fled) having a linen cloth cast about his naked body, and the young men laid hold on him. And he left the linen cloth, and fled from them naked. Who this young man should be, what he made in the garden at that time of the night, and in such a garb, it is not mentioned; probably one of the servants of that house where they had eaten the , who having heard what he had discoursed unto his disciples, came thither out of curiosity to see the event. Whatsoever he were, the story I suppose is told by Saint Mark to no other end, but to show the present danger which the disciples escaped by their flight. His disciples being all fled, the captain and officers of the jews bound him; He is bound. Psal. 118.27. Brought to Annas. for he was led away to be sacrificed, and to be bound even unto the horns of the Altar. And first they bring him to Annas; and the reason why to him first, is given by Saint john, For he was father in law to Caiphas, which was the high priest that same year. It was not therefore because his house stood in the way towards the palace of the high priest, it was out of reverence to him, he had been high priest himself, and he was father in law to the present high priest. This was Annas or Ananus the elder, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith josephus. Which elder Annas was said to be most happy, for he had five sons, all who ministered unto God in the office of the high priest, he himself having enjoyed that honour along time; which thing never happened to any of the high priests before him. Antiq. lib. 20. cap. 8. I should have said so too, had I not now found him in the counsel of the ungodly. From Annas (and by his direction and commandment) they bring him to Caiphas, Annas sends him to Ca●aphas. with whom were assembled all the chie●e priests, and the elders, and the scribes, the whole S●nhedrim, (Anna's himself doubtless following after) in readiness to judge, and to condemn him, that upon their condemnation he might be transmitted to Pontius Pilate the deputy. He is examined. Being brought before them, the high priest asked him of his disciples and of his doctrine. Concerning his disciples he answered nothing; (they had saved themselves by flight, and he would not that they should then be sought for, and apprehended for his sake.) As touching his doctrine, he frameth his answer in these words, I spoke openly to the world, I ever taught in the synagogue, S. Joh. 18 12 13, 19, 20, 21, 22, 23, 24. and in the temple, whither the jews always resort, and in secret have I said nothing; Why askest thou me? ask them which heard me, what I have said unto them: behold they know what I said. When he had so spoken, one of the officers which stood by, smote him with the palm of his hand, saying, Answerest thou the high priest so? To whom he replied no more but this, If I have spoken evil, bear witness of the evil, but if well, why smitest thou me? in that manner checking him for the injury which he had done unto him. Being not able by examination to evict him, the whole council unanimously betook themselves to false witnesses, that so they might have some colour to condemn him. They produced many, False witnesses produced. but proved nothing, because their testimonies did not agree; for the law required two concurring testimonies, and amongst them all, there were not found any two which did speak ad id●m. At the last, when they had made much search and enquiry, two false witnesses were brought in, sumphonous in evidence, which said, We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands. They were false witnesses indeed, they did pervert both his words and meaning; he did not say that he would destroy the temple; he did not speak of the material temple; he did not say that he would raise any temple at all without hands: but he spoke of a living temple, foretelling his resurrection upon the third day. Destroy this temple, and in three days I will raise it up. St, joh. 2.19. S. Mat. 26.59, 60, 61. S. Mar. 14.55, 56, 57, 58, 59 But this testimony was invalid, neither so did their witness agree together; it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was not equal; for though they were false witnesses, yet they had not agreed betwixt themselves to testify matter sufficient to condemn him. Whilst these things were thus agitated in the palace of the high priest, Saint Peter lapsed most miserably, Saint Peter's denial. and three several times (according to that which Christ had foretold him) denied his Lord. For he, together with Saint john, when all the rest of the disciples provided for their own security by flight, followed him afar off to the palace of the high priest; and being brought in thither by the mediation of Saint John, was three times charged to be one of his Disciples, which thing he denied three times, and the last time with cursing and swearing; nay, he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were curse himself with the curse of anathema, wishing all plagues and punishments, miseries and misfortunes to be unto him; he did devove himself to the Devil, imprecating damnation to himself, to be eternally separated from the glorious presence of God, and a peculiar gift to the Devil for ever; all which, or so much in effect he most wickedly imprecated, confirming his most impious imprecations by oaths. It was high time for the Lord to look upon him with mercy, never was any man posting with greater speed to hell, S Mat. 26, 69 70, 71, 72, 73, 74, 75. S. Mar. 14.66 67, 68, 69, 70, 71, 72. S. Luc. 22.55 56, 57, 58, 59, 60, 61, 62 S. Joh. 18.15 16, 17, 25, 26, 27. it was high time for the Lord to return him; the cock crew the second time, & the Lord turned & looked upon him, and S. Peter remembered the words of the Lord, Before the cock crow twice, thou shalt deny me thrice; and then his bowels yerned upon his Lord, and upon himself for his sin; and he went out and wept bitterly. Faelices', o Apostole, sanctae lachrymae tuae, quae ad diluendam culpam negationis, virtutem sacri habuere baptismatis. Affuit enim dextera Domini Jesu Christi, quae labentem te priusquam degicereris exciperet, & firmitatem stanti in ipso cadendi periculo recepisti; citò itaque ad soliditatem rediit petra, tanquam recipiens fortitudinem; ut qui tunc in Christi expaverat passione, in suo pòst supplicio non timeret, sed constans permaneret. A golden sentence of Pope Leo! Happy, O Apostle, thy holy tears! which to wash away the sin of thy denial, had the virtue of sacred baptism. For the right hand of the Lord Jesus Christ was present with thee, to lay hold upon thee as thou wast sliding, before thou was quite thrown down, and being in danger of falling, thou receivedst strength to stand; suddenly therefore did the rock return to his solidity, as if receiving fortitude, that he who had then been sorely afraid in the passion of Christ, should not afterwards dreadin his own torment, but should remain constant. Apud Aquinat. in catena. All this came to pass unto Saint Peter, but Christ himself was kept in safe custody the remainder of the night, and early in the morning they conveened their council, and Christ being brought before them, the high Priest first admonisheth him of what the witnesses had given in evidence against him, requiring his answer. But when he made none, nor would open his mouth in his own defence, (for so was it prophesied, Christ adjured. Isai. 53.7.) Then the high Priest adjured him, I adjure thee, by the living God, that thou tell us whether thou be the Christ the Son of God; Jesus answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou hast said, thou hast spoken the word; I am. Adding also concerning his second coming; Hereafter ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. At this the high Priest rend his clothes as the hearing of blasphemy, affirming that he had spoken blasphemy, and that it would be needless to produce, or to examine any more witnesses against him, seeing that they themselves had heard the blasphemy; wherefore he calls for the Vote of the council, who, all of them unanimously, S Mat. 26.62 63, 64, 65, 66, 67, 68 S. Mar. 14.60 61, 62, 63, 4, 65. S. Luc. 22.63 64, 65, 66, 67, 68, 69, 70, 71. denounced the sentence of condemnation against him, saying, He is guilty of death. Which sentence being so denounced, they then insult over him with all manner of indignities: for they spit in his face, covering it with spittle, they blindfolded him, they buffeted him, they smote him with the palms of their hands, they call him Christ in derision, and they bid him to prophesy who it was that smote him: and such was the insolency not only of the masters, but even of the servants themselves. Where Judas was latitant all this while it is not mentioned, probably in some place about the high priests house, having an eye to the business in hand, thinking peradventure that his Lord would have extricated himself well enough, and that the money which he had received for his prodition, Judas hanged himself. should have been his own clear gains; wherefore when he saw that he was condemned indeed, he repent himself, and brought again the thirty pieces of silver to the chief priests and elders, telling them that he had sinned, in that he had betrayed the innocent blood. They answered, that it concerned not them, let him look to what he had done. So he cast down the silver pieces in the temple, the price of his treason, and departed, and went and hanged himself; some say (by what warrant I know not) upon that figtree which two days before Christ had cursed, so the cursed thing hung upon the cursed tree. He being gone, they took up the silver pieces, they consult what to do with them, they conclude it not lawful to put them into the Corban, and so to intermix them with the sacred treasure, being the price of blood; wherefore upon consultation had, they did in some short space afterwards, buy with them the Potter's field, (which upon that occasion was called Aceldama, the field of blood) to bury strangers in. And was a little piece of ground not far from the valley of Hinnon towards the East, and upon the south side of mount Zion, S. Mat. 27.3, 4, 6, 7, 8, 9, 10. in length seventy and two foot, and in breadth fifty, which place was afterward walled in by Helen the mother of Constantine that noble Emperor. In buying of which field they fulfilled the prophecy of Zechariah, c. 11. 13. When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death, to deliver him into the power of the Roman Deputy, which was Pontius Pilate, He is brought before Pilate that he might be crucified, for the power of life and death by crucifying was consistent in the Romans at that time, who had forbidden it to the Jew's Sanhedrin. Which thing was divinely disposed by God, that so both Jews and Gentiles might obtain mercy by it. Therefore when they had bound him, they led him away early to the door of the judgement hall, and there delivered him to Pilate, themselves not going in, because it was the parasceve or day of preparation, lest they should be defiled, and rendered unfit for the , which they were to eat at even. Pilate therefore came forth, and desired to know what accusation they brought against him. They answered, If he were not a Malefactor, we would not have delivered him unto thee. Pilate bids them to take him, and to judge him according to their own law. They reply, that it is not lawful for them to put any man to death. As if they should say, It is not lawful for us to judge him of such crimes as we have to accuse him of, nor to put him to such a death as those crimes have deserved. S Mat. 27.1, 2 S. Mar. 15, 1. S. Lu. 23.1, 2 S. Joh 18, 28 29, 30, 31, 32 He is accused. So they give in their accusation, laying three things to his charge; That he perverted the nation; That he forbade to give tribute to Caesar, That he said he was Christ a king. These things indeed (had they been true) had been worthy of pilate's cogniscence; but this was, that the saying of Jesus might be fulfilled, which he spoke, signifying what death he should die. Pilate having received such an accusation against him, thought it fitting to take notice of it; wherefore he goes into the judgement hall again, and calling him before him, said, Examined, and demandeth to know his accusers. Art thou the king of the Jews? To which question he answered neither negatively nor affirmatively at first; but that which standeth with all reason and law (in that no man is bound to accuse himself) desireth to know his accuser; and whether Pilate said it of himself, and would therefore be his accuser; or, if any other said it, of him, to accuse him, and so to justify and prove it. Pilate answereth satis humaniter, that he is no Jew, that it was his own nation, the whole multitude of those that brought him, and the chief priests themselves who had delivered him upon that accusation; therefore said he, What hast thou done? Thereupon he witnesseth a good confession, as Saint Paul saith, 1 Tim. 6.13. Answereth fully. For he maketh a full, and a plain answer, which must be reduced to these four heads; 1. That he confessed himself to be a king, and a true king, the king of the Jews. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou sayest it; that is the word: I am so indeed. 2ly He expresseth himself, he is a king, and the king of the Jews; yet not a worldly king, nor of the carnal seed, nor had he any soldiers to fight for him, therefore no disturber of the public peace. 3ly That his kingdom is upheld and maintained not by worldly power and policy, but by his sufferings, and by his death, whereby he bears witness to the truth. 4ly That his subjects are they who hear his voice, and that such only are of the truth, who because they are of the truth, do therefore hear his voice. Pilate hearing no more matter concerning the kingdom, when he had only said, What is truth? (intimating thereby the falsity of his accusation, and the falsehood of his accusers) he went out unto the Jews again, and said, I find in him no fault at all. S. Mat. 27.1 2, 11, 12, 13 14. S. Mar. 15.1, 2, 3, 4, 5. S Luc. 23.1, 2, 3, 4, 5. S. Joh. 18, 28 29, 30, 32, 33, 34, 35, 36, 37, 38. Whereupon the elders and the chief priests cried out vehemently against him, laying many things to his charge (to which he answered nothing, whereat Pilate much wondered) and specially that he stirred up the people to sedition, forbidding them to give tribute to Caesar, fomenting and teaching his seditious doctrine all over Jury, and having begun it in Galilee, he had now brought it to Jerusalem the great city, and metropolis of the whole land, to infect it also, and to scatter the seeds of his seditious documents in that place. Pilate gave no credit to their accusations, for he knew that for envy they had delivered him; wherefore he thought to rescue him out of their hands by policy. Pilate sendeth him to Herod. And first when he heard that he was of Galilee, he demanded whether he were a Galilean, which when he knew, and that he belonged to Herod's jurisdiction, he sent him to Herod, who was at that time in Jerusalem; for that Herod, was Herod Antipas Tetrarch of Galilee. This he did to rid his hands of him, and that he might not against his own conscience shed the innocent blood; but it was not just, for in that he held him innocent, he ought not only to have absolved him, but to have punished his accusers, and to have protected him by his power. Herod was exceedingly glad of his coming; for he was desirous to see him of a long season, because he had heard many things of him, and hoped to have seen some miracle done by him. He questioned with him in many words, and the chief priests, and scribes, accused him vehemently, but he answered nothing either to him, or them. Whereupon Herod with his men of war, set him at nought, and mocked him, S. Luc. 23.6.7, 8, 9, 10, 11, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and arrayed him in a gorgeous or splendent robe, [of purple like a king, thereby diriding him as a scenical or fictitious king] and in that manner remanded him to Pilate. And the same day, Pilate and Herod were made friends together; for before, they were at enmity between themselves. When Pilate saw that this plot took not, he devised another; for than he caused him to be scourged, pilate's second policy and the soldiers crowned him with a crown of thorns, and put on him a purple robe, and mocked him, saying, Hail king of the Jews, and smote him with their hands; and in that ignominous manner, Pilate thinking to slack their bloody thirst, brought him forth unto the Jews, bidding them to behold him, so scourged and abased, telling them, that he found no fault in him, S. Joh. 19.1, 2, 3, 4, 5. S. Luc. 23.13 14, 15. no nor had Herod to whom he had sent him: but they all cry out against him, Crucify him, crucify him. Pilate expostulateth much with them on his behalf, seeking by all means to release him, but availed not; for they still cried out against him, that he might be crucified; and in fine, told him to his face, S. Joh. 19.6, 7, 8, 9 10, 11, 12, 13, 14. If thou let this man go thou art not Caesar's friend; whosoever maketh himself a king speaketh against Caesar. That word tied pilate's tongue; yet had he one policy more, which was, pilate's third policy. if he could release him upon their own option. The Jews had a custom which Pontius Pilate had always observed with them, for the solemnity of the feast, which was this: the Jews desired the governor to release unto them a prisoner, and the governor released unto them whomsoever they should ask; now to the end that they should ask Jesus, he setteth him in competition with one Barrabas a notorious malefactor, who had been a principal incendiary in a late insurrection which was in the city, and had also committed murder, for which cause he was odious to the people; he easily supposed, that rather than they would permit such a one to be released, they would by all means be induced to ask jesus. But the chief priests moved the people, and the people with loud vociferations cried out for Barrabas, and that jesus might be crucified. And though Pilate spoke much on his behalf, yet would they not be beaten off, but still cried out, saying, Let him be crucified. Pilate was the more earnest to release him, because that even then when he sat upon the judgement seat, pilate's wives dream. his wife sent unto him, saying, Have thou nothing to do with that just man; for I have suffered many things this day in a dream, because of him. What pilate's wives dream was, it is not mentioned. Dreams are of three sorts, Concerning dreams and their causes. natural, diabolical, and divine. For the causes of dreams are either interior, or exterior: and the interior are either from the mind, when those things do occur to the fantasy in sleep, which a man thought upon, affected, or devised when he was waking. Or from the body; for as the body is disposed, so is the fantasy oft times affected. The exterior causes of dreams are either corporal, which is, when the imagination of him that sleepeth, receiveth some mutation, either by the air or by the influence of the stars and celestial bodies. Or spiritual, which is either when God by his angels doth reveal some things unto men in their dreams; or when the devil doth cooperate with the fantasy for his own ends. Aquin. 22. Q. 95, art. 6. con. Of which sort Pilat's wives dream was, it is hard to define; peradventure it was no more but natural, ex praecedente cogitation, she had heard much of Christ, and did think much upon those things which she had heard while she was waking; they did occur to her fantasy in sleep. Peradventure it was divine, and by angels, for a further manifestation of Christ his innocency. Yet no man shall blame me if I assent unto Rabanus, as I find him cited by Aquinas, in Catena. Num demum diabolus intelligens per Christum se spolia sua amissurum, sicut primum per mulierem mortem intulerat; ita per mulierem vult Christum de manibus Judaeorum liberare, nec per ejus mortem, mortis amittat imperium. That now at the last the devil understanding that he should by Christ lose the spoils which he had gotten, made use of a woman, to the end that like as by one woman he had brought death into the world; even so by another woman would he deliver Christ out of the hands of the Jews, and not lose the power of death by his death. According to him therefore the dream was diabolical. Upon this advertisement sent from his wife, and because he thought him to be a just man, Pilate washeth his hands. and knew that for envy they had delivered him; Pilate, to testify his innocency, and that he would not defile himself by shedding innocent blood; came ●orth, and before all the multitude washed his hands, S. Mat. 27.15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25. S. Mar. 15.6, 7, 8, 9, 10, 11, 12, 13, 14, S. Luc. 23.17, 18, 19, 20, 21, 22, 23. as the Jews were wont to do, (for the Jews washed before, the gentiles after the fact committed) saying, I am innocent of the blood of this just person: see ye to it. Whereupon they all cried out, His blood be on us, and on our children. That, when Pilate heard, being moved thereunto, partly with the impatiency of the Jews, and their clamorous outcries, who the more he sought to release him, made the more tumult; and partly for fear lest he should be accused to Caesar, if he should release him; brought Jesus forth, and sat down in the judgement seat, in gabbatha or the pavement; Pilate condemneth him to be crucified. He is scourged the second time. giving sentence that he should be crucified. So he delivered unto them Barrabas to be set free, and Jesus he scourged, as was the manner of the Romans: so was he twice scourged; once by Pilate before his condemnation with intent to move the jews to pity, as hath been before rehearsed; & once again by Pilate after his condemnation, according to the Roman law, which was, that he that was crucified should first be scourged, as Saint jerom saith. At both times in a merciless manner; which was also foreseen, and foretold of the prophet by the spirit of prophecy. The plowers ploughed upon my back: they made long furrows, Psal. 129.3. Being so condemned and scourged the second time, the soldiers took him into the common hall, where they gathered unto him the whole band; there they stripped him, put on him a scarlet robe, S. Mat. 27.26, 27, 28, 29, 30, 31. S. Mar. 15.15, 16, 17, 18, 19, 20. S. Luc. 23.24 25. S. Joh. 19.14, 15. and crowned him with thorns again, put a reed into his hand, bowed the knee, mocked him, saying, Hail king of the jews, spit upon him, & took the reed and smote him on the head; and in this condition Pilate presented him unto the jews again, saying, Behold your king; for he thought yet to move them to pity; but contrariwise they cried all out, Away with him, away with him, crucify him. What? said Pilate, shall I crucify your king? The chief priests answered, We have no king but Caesar. He is led away to be crucified. Then was he delivered to be crucified; so the soldiers took off the purple robe from him, and put his own on him, and led him out to crucify him. Thus Pilate against the conviction of his own conscience, (though with much reluctancy) to pacify the jews, and for fear of an accusation to Caesar, polluted those hands of his which he had washed, Pilate, Annas, and Caiaphas deservedly punished. and made himself guilty of the innocent blood. For which his in justice he escaped not God's justice; for not long after he lost his procuratorship and Caesar's favour, and fled to Vien●a in France, where living in exile, after he had sustained much misery, he killed himself. Euseb. Ec. hist. lib. 2. cap. 7. Neither did Annas and Caiaphas, or the Scribes and Pharisees escape unpunished, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Nicephorus. Who also were deservedly and diversely punished, for that they had unjustly promoted the death of Christ. Lib. 2. cap. 10. No, nor the whole nation, upon whom the curse fell, and is to this day, according as they had most wickedly imprecated upon themselves. Being led away to be crucified, he did bear his own cross through the streets of Jerusalem, He beareth his own cross as was the manner of malefactors (it should seem) condemned by the Romans; but was indeed to fulfil the type: for Isaac did bear the wood of the sacrifice, and was sacrificed in the ram; to show that Christ should bear his cross, but should only suffer and be made a sacrifice in the human nature. He is led out of the city to be crucified, as was the manner of the Jews to do by those that were condemned to death; but was foreshowed of Christ in the bodies of those beasts which were burnt without the camp. Heb 13.11, 12. Thus having born his cross some part of the way; they encounter with one Simon a Cyrenian, [a Cyrenian by birth, though otherwise a Jew] the father of Alexander and Rufus, Simon of Cyrene, compelled to bear his cross. who are expressly named, either because (I suppose) they were well known in the city, or else peradventure because they were of note among the disciples of Christ, when Saint Mark wrote his evangelical history. Upon him coming out of the country at that instant, they laid his cross, for that after his scourging and other injuries, as bufferings, and the effusion of his blood by the thorns wherewith he was twice crowned; being also kept from sleep all that night, the human nature (by divine dispensation, and to show that he was very man) fainted, and sunk under the burden of it. So this Simon bore his cross by compulsion, following after him. S. Mat. 27.32 S. Mar. 15.21 S. Luc. 23.26 27, 28, 29, 30, 31. S. Joh. 19.16, 17. Mount Calvary. There being also a great company of people which followed, and women who bewailed and lamented him, to whom he turned about, foretelling the miseries and miserable destruction of that wicked city Jerusalem shortly to approach. And in that manner they bring him to the place of execution; which was an hill standing on the west side of the city, being a part of the mount Gihen, called Calvary, but in the Hebrew tongue Golgotha, the place of a skull. Which name it had, as many of the Fathers do probably affirm, by occasion that Adam was buried there, and his scull found in that place; which was not without divine dispensation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saith Theophylact, That so death might be destroyed in the same place where it took its beginning, in Mar. 15. Howsoever Bede thinketh, that it took its name from the heads of malefactors condemned to die, which were cut off in that place. Some also will have it to be so called from the bones of the dead which were carried and heaped up there. And possible it is that the malefactors might be executed, and their heads cut off, and the bones of the dead also be heaped up in that place where Adam's skull was found. Having brought him thither, they gave him to drink wine mingled with myrrh; but he received it not. They give him wine mingled with myrrh. S. Mar. 15.23. And in that he received it not, I am easily induced to think that it was some potion which the jews were wont to give to those that were to be crucified, to revive their spirits, and that they might with the greater courage undergo their torments; which he therefore would not receive, (a point to be specially observed in the Evangelist) because he needed it not, and because by divine dispensation he would admit no human help in any thing towards that work which he was to do. Nor would he receive any potion to stupefy his senses, or to revive or exhilarate his spirits. He is fastened to the cross. Deut. 21.23. Having refused the wine he was fastened to the cross, that so he might die the cursed death, and be made a curse in his death according to the Scripture. Ipse habitus crucis fines & summitates habet quinque, duos in longitudinem, & duos in latitudine, & unum in medio, ubi requiescit qui clavis affigitur. Iren. lib. 2. cap. 42. The cross therefore was made of three pieces of wood, The form of the cross. the one was fastened upright in the ground, to which the back was applied; the second was a cross beam going overthwart, to which the hands (the arms being stretched out at length) were nailed; The third piece was subpedaneous, upon which the party that was crucified did stand, and was about the midst of the first which stood upright in the ground, to which he had his feet set close together, and severally nailed. In this manner was Christ crucified, being nailed to the cross with four nails; whereof two did nail his hands to the cross beam above; and two his feet to that piece below, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as saith justine Martyr, upon which they that are crucified are carried or sustained. Dialog, cum Tryph. In the same manner also were the two malefactors that were crucified with him, nailed to the several crosses upon which they were crucified; and such crosses were also called patibuli, à patendo, because the bodies that were crucified upon them were laid open, and extremely racked; as Tertullian saith, in patibulo corpore expanso, the body expanded upon the cross. lib de pudicitia cap. 22. Aloft upon that part of the cross which was supereminent to his head, was affixed (as it should seem) a table, wherein was written by Pilate, that which Saint John calleth a Title, St. Mark the Superscription of his accusation: The superscription of his accusation. that is to say, a superscription setting forth the crime of which he was accused, and for which he was condemned, in these words, Jesus of Nazareth king of the Jews. For he was condemned, because he affirmed himself to be a king, a true king, and king of the Jews. This title was written in Hebrew, Greek, and Latin, that so it might be read of all the people, and that all that passed by might read and understand the cause of his crucifixion. Which three tongues, as St. Augustine observed, had eminency above the rest, the Hebrew for the jews sake, who gloryed in the law of God; the Greek, for the wise men of the Gentiles sake [viz. for the Greeks or Gentiles sake who sought after wisdom, worldly wisdom and humane learning.] The Latin for the Romans sake, who then had the Empire over many, 1 Cor. 1.22. and almost over all nations. This title read many of the Jews, and among the rest, the chief priests themselves who disliked it, and therefore expostulated with Pilate, saying, Writ not, The king of the jews: but that he said, I am king of the jews. The titles of malefactors crucified, were, according to the manner of the Romans set up, to the end that the people might know the crimes for the which they were crucified; that justice might receive its due commendations, and to warn others to take heed of the like offences. I shall not doubt therefore, but that the two malefactors which were crucified with him, had also their titles set up, and affixed to their crosses in the same manner, showing the crimes which they had committed, and for which they suffered. But Pilate by this title doth justify him from murder, and sedition, and such like crimes; objecting against the jews malice and envy in crucifying of their king; which thing he did to be avenged of them, for that their importunity, whereby they had with an unsatiable blood-thirstiness urged, & in some sort compelled him to condemn him. But the title preached the Gospel upon the cross, and therefore though the chief priests take offence, yet Pilate (who nevertheless knew not the verity of what he had written) would not, S. Mat. 27.33, 37, 38. S. Mar. 15.22 23, 26, 27, 28 S. Luc. 23.32 33, 38. S. Joh. 19.17 18, 19, 20, 21, 22. could not, must not alter it: Quod scripsi, scripsi. What I have written, I have written. So, hung he upon the cross naked, and all bloody; for the soldiers had stripped him of his garments; and the two malefactors in the like manner, who were crucified with him, the one on his right hand, the other on his left. Wherein the scripture was fulfilled, whereby it was prophesied, that he should be numbered with the transgressors, Isa. 53.12. Now as he hung upon the cross in that manner, the soldiers divided his garments among themselves; The Soldiers divide his garments. and they being in number four, divided them into four parts, to every soldier a part, and cast lots which part every man should take. As for his coat, because it was without seam, and woven from the top throughout, & could not commodiously be rend into four parts and divided, therefore they cast lots for it which of them should have it, whereby the scripture was fulfilled, Psal. 22.18. which foretold that so it should be. In this the Fathers with great piety do also find much mystery. Quadripartitae autem vestis Domini nostri jesu Christi, quadripartitam figuravit ejus Ecclesiam, quatuor scilicet partibus in orbe diffusam, & in eisdem aequaliter, id est concorditer distributam: The apparel of our Lord and Saviour jesus Christ, of which four parts were made, figured his quadripartite Church, which is diffused by four parts in the world, and in the same four parts equally, that is, concordantly distributed. Tunica vero illa sortita, omnium partium significat unitatem, quae charitatis vinculo continetur. But that vesture for which the lots were cast, signifieth the unity of all the parts, which is contained in the bond of charity. He is mocked of all sorts of people. So Saint Augustine. Then was he mocked of all sorts of people, and railed upon, by the chief priests, the scribes, and elders, by the standers by, by the passers by, by the soldiers, S. Mat. 27.35 38, 39, 40, 41 42, 43, 44. S. Mar. 15.24 27, 28, 29, 30, 31, 32. S. Luc. 23.32 33, etc. S. Joh. 19.23, 24. and by the malefactors themselves which were crucified with him. But he prayed for them all, saying, Father, forgive them, for they know not what they do. He prayed for them all, but they were not all forgiven, because by unbelief and hardness of heart, they refused the pardon which they might have had. This is cleared by the two thiefs that were crucified with him; for they both mocked and reviled him at the first; but one of them was not pardoned, because he did not desire it. He was so far from desiring it, that even then when he hung upon the cross, he railed on him, saying, If thou be Christ, save thyself and us. But the other thief repent of his railing; and by the grace of him that was crucified upon the cross, obtained that forgiveness which he had prayed for. History of the penitent thief. His repentance was hearty, his conversion true and unfeigned, his faith fully testified by the fruits of repentance; an example unparallelled in the whole scripture. 1. He reproves the other malefactor. Dost thou not fear God, seeing thou art in the same condemnation? 2ly He confesseth his sin, acknowledging the sentence given against him to be just; We indeed justly, for we receive the due reward of our deeds. 3ly He justifieth Christ in his cause, and therefore condemneth that unjust sentence, by which he was most unjustly and injuriously put to death. Lastly, he makes confession of his faith in a word, acknowledging him to be the Lord, that he had power to forgive sins, and to dispose of heaven: in full assurance of whose power, and of whose goodness, he made his supplications, saying, Lord remember me, when thou comest into thy kingdom. Faith is an immortal eye. The mortal eye could see nothing in Christ at that time, but ignominy, contempt and reproach, nakedness, torment, and the cursed death of the cross; but the eye of faith seethe his kingdom, beholds him crowned with glory, and judging both quick and dead, giving life and salvation, as the only true and proper Lord of life, and of eternal glory. No less to be admired was Christ his mercy, whereby he granted him more than he desired; for he should go with him from the Cross into Paradise, as the first fruits of his triumph, S. Luc. 23.39 40, 21, 42, 43 so soon as he had merited to open the way into it by his death. To day shalt thou be with me in Paradise. That day was the way opened into Paradise, the heavenly Paradise, and by his conquest upon the cross. So singeth the Church; When thou hadst overcome the sharpness of death, thou didst open the kingdom of heaven to all believers. The next act of grace was towards his own most blessed Mother, He commendeth his mother to Saint John. and his beloved Apostle Saint John, for they standing by his cross, together with his mother's sister, Marry the wife of Cleophas, and Saint Mary Magdalen; he bequeathed his mother as a legacy to St. John, and he bequeathed St. John as a legacy to his mother. She must take St. john for her Son, to love him as a son; he must take her for his Mother, to reverence, love, and secure her as his mother. S. Joh. 19.25 26, 27. According to which bequest, they went together from the cross so soon as he had expired, to Saint john's house upon mount Zion, where she lived with him by the space of eleven years, till she died in the nine and fiftieth year of her age. Niceph. lib. 2. cap. 5. Having so disposed of his mother, than cried he out with a loud voice, Eli, Eli, lamasabachthani, My God, He cryeth out upon the cross. my God, why hast thou forsaken me? Qui non dissolvit unionem, subtraxit tamen visionem. The Father had not dissolved the hypostatical union, but he had subtracted the divine vision, which the manhood always had in the Godhead; therefore he complains that he was forsaken. These were his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those unknown sufferings of his, which no human understanding is able to comprehend. Some of the standers by, hearing him to cry out in that manner, said, that he called for Elias, and that they would stay and see whether Elias would come and take him down from the cross. Who they were that said so, it is not mentioned. St. Hierom thinketh that they might be Roman Soldiers, who not understanding the propriety of the Hebrew language, thought that he had invocated Elias, when they heard him to say, Eli, Eli. But (saith he) if we will understand them to be jews, that then they, according to their old wont, did this to infame him of imbecility, as if he had implored succour of Elias. Indeed I think them to be jews, the chief priests, scribes and elders, who had before mocked and obrayded him with his trust and affiance in God, and do now out of malice, and with subsannation, say, that he had forsaken God, and betaken himself to Elias, whom he called out of the earthly Paradise (where they supposed him to be kept, till the coming of the Messiah, and that he should then come forth from thence, and anoint him) to come unto his relief. Then he complaineth of thirst, saying, He complaneth of thirst Jud. 4.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I thirst. That thirst of his was a considerable part of his passion, and no small affliction. For we find in the scripture, that Sisara was more afflicted with thirst, then with the fear of death. And when Samson had beaten down the Philistims, Jud. 15.18. and killed a thousand of them, he then complained that he should die for thirst. Hereupon one of them runneth and filled a sponge of vinegar, and put it upon hyspop [a reed or stalk of hyssop, which it seems grows of great length in that country, like unto a reed] and put it to his mouth (it was a prepared potion, as St. Chrysostom observeth, for those that were condemned, and for that cause the vinegar and hyssop were there in a readiness, to be given unto them when they should complain of thirst) of which when he had tasted, he said no more but this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S. Mat. 27.46 47, 48, 49, 50 S. Mar. 15.34 35, 36, 37. S Luc. 23.46 S. Joh. 19.28.29, 30. He giveth up the Ghost. It is finished; intimating thereby, that his passion, and those things which were prefigured and praedicted concerning it, were fulfilled in him. So he cried with a loud voice, Father, into thy hands I commend my spirit. And having said thus, be bowed his head, and gave up the Ghost. He gave it up freely and voluntarily; not by compulsion, but by divine dispensation; he laid it down, because he would take it again; for he had power to lay it down, and he had power to take it again, St. joh. 10.17, 18. This was at the ninth hour. But there seemeth to be some difference betwixt the Evangelists, The time of his abode upon the cross. S. Joh. 19.14 S. Mar. 15.25 as touching the time of his abode upon the cross. For St. john saith, that it was about the sixth hour, when Pilate gave the sentence of condemnation against him, and then he said unto the jews, Behold your king. And Saint Mark saith expressly, that it was the third hour when they crucified him. So that Saint Mark seems to say, that he was crucified three hours before he was condemned according to St. john. Hence it must needs follow, that according to Saint Mark, his abode was six hours upon the cross; according to Saint john, only three. But Saint Mark, and Saint john, wrote by the dictate of one and the same spirit; and therefore the difference betwixt them is but seeming. He was crucified the same hour that he was condemned, and that was the third hour according to Saint Mark, if you compute the jews artificial day by twelve hours, from the morning, which began about six of the clock; so that the third hour was (according as we account, and follow the Romans, reckoning the hours from twelve to twelve, and beginning at midnight) nine of the clock in the forenoon. And yet the sixth hour too, according to Saint John, that is to say, the second part or quarter of the artificial day, for the Jews did also distinguish the artificial day into four equal parts or quarters. The first was from the morning to the third hour, called the morning; the second from the third hour to the sixth, called the sixth hour; the third was from the sixth hour to the ninth, called the ninth hour; the fourth from the ninth hour to the twelfth, called the evening; it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, about the sixth hour; for the sixth hour or second quarter of the day so called was then nigh approaching. And this also doth reconcile Saint Ignatius with both the Evangelists; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That he was condemned by Pilate the third hour; that the sixth hour he was crucified, that the ninth hour he died, that before sunset he was buried. Ep. ad Trallian. His abode therefore upon the cross was about the space of six hours. Aug. Ser. 119. the temp. For the death of the cross was a lingering death: and for the first three hours, from the third hour to the sixth hour, we read of nothing but of his mockings and revile mentioned before; the sun also shining, and imparting its light unto the world as at other times. But for the other three hours, which were from the sixth hour to the ninth; Darkness over all the land, and other miracles. there was a supernatural and miraculous defect of light in the sun, and a most horrid darkness, if not over the face of the whole world; yet at least over all the land of judea, sufficient to bear witness to the God of nature then crucified by their infidelity. Which defect was not caused by interposition of the moon, for the moon was then in opposition to the sun, and in the full; whereas all Eclipses are in the new moon, and by interposition of the moon, S. Mat. 27.45 S. Mar. 15.33 S. Luc. 23.44 shadowing the light of the sun from the earth. Nor yet was there any other efficient cause, but the power and pleasure of him that was then crucified upon the cross; nor any other final cause but the manifestation of his Divinity, and that he might be believed and confessed to be the Son of God. The vail of the temple rend. Having rendered his sweet soul into the hands of his most holy and most heavenly Father, forthwith the vail of the temple (which was a most beautiful wall of firm stone, and of great strength, which divided the holy from the most holy, which was only pervious to the high Priest, as hath been said before) was rend in twain from the top to the bottom, together with the hanging or vail which was hung before it, being of blue, and purple, and scarlet, Exod. 23.31 and fine twined linen of cunning work; and made with cherubims. For by the death of Christ, the gates of heaven figured by that vail were opened, and the middle wall of partition between the jew and the Gentile was broken down. And forthwith the earth did quake, The earth did quake. (not universally, but in judea and about Jerusalem) and by virtue of this earthquake the rocks did rend, The rocks did rend. (not all the rocks of the world, but some particular rocks in judea where the earthquake was.) And forthwith the graves did open, The graves did open. and many of the bodies of the Saints which slept, arose from the sleep of death, but came not out of their graves so as to appear to any, till after his resurrection, and then they went into the holy city Jerusalem, so called in respect of the temple and divine worship yet fixed there, S. Mat. 27.51, 52, 53. S. Mar. 15.38 S. Luc. 23.45. though otherwise it was a valley of slaughter, a den of thiefs, and the place of dragons; and there they appeared unto many that knew them; therefore it seems they were of those who had not been long dead. From which holy city after his resurrection (it is piously to be conjectured) they went up with him into the holy and heavenly Jerusalem which is above; that so he that came down alone might go up with company. He carried the soul of the thief into paradise together with his soul; he carried the bodies of the saints into heaven together with his body. All these miracles attending his death, to the end that he might be believed and confessed to be the Son of God; The Centurion's confession. though the jews remained still blinded in mind, and hardened in heart, so as neither to have remorse of conscience for the perpetration of so great a wickedness, much less to believe in him whom they had crucified. The Centurion and the soldiers that were with him, who had divided his garments, and cast lots for his vesture, and were appointed to watch, and to see the execution done, taking notice of the miracles, of the darkness, and of the earthquake, and of the manner of his death, that he cried with a loud voice, whereby they perceived that he did not languish; and that he bowed his head and gave up the ghost, whereby they also perceived that his death was voluntary, and that it was in his power to die when he pleased; S. Mat 27.54. S. Mar. 15.39. S. Luc. 23.47. they were all exceedingly afraid, and the Centurion for his part, confessed him to be the Son of God, saying, Truly this was the Son of God. An egregious confession of an heathen man, extorted from him by fear; but servile fear serves oftentimes to a good end, for if right use be made of it, it will bring a man to the chaste fear, whereby God is loved for his own sake. Serviliter times, formido est mali, nondum dilectio boni; sed time tamen, ut ista formido custodiat te, & perducat ad dilectionem, saith Saint Augustine excellently. Thou fearest servilly, it is the fear of that which is evil, it is not yet the love of that which is good; But yet fear notwithstanding, that so this fear may keep thee, and bring thee to the love of that which is good. De verb. Apost. Ser. 18. I cannot say that this Centurion's name was Longinus, though some contend to have it so: the Scripture names him not, nor any of the ancient Fathers. But I shall easily be induced to believe, that he who first confessed him upon his expiration to be the Son of God, received further grace at his hand to confess him by blessed Martyrdom. It was the parasceve or day of preparation, and every friday was a parasceve, The parasceve. or day of preparation to the sabbath ensuing; for upon that day they did prepare and make ready such things as they would eat upon the sabbath. But that sabbath day was an high day, as Saint John observeth; for upon that day they would eat the . Wherefore because the law had provided concerning those malefactors that were hanged upon the tree, that their bodies should not remain all night upon the tree, but that they must in any wise be taken down, Deut. 21.22, 23. and buried the same day: and because it was then drawing towards the Evening of the sabbath, which would then begin so soon as the sun was set; therefore the Jews came unto Pilate, and besought him that their legs might be broken, to the end that they might the sooner die, (the subpedaneous part of the cross being by that means made useless to preserve their life longer in torment) and that they might be taken away. Pilate having given them leave so to do; the soldiers came and broke the legs of the first, and of the other which was crucified with him, but seeing that jesus was dead before, they broke not his legs; But one of the soldiers with a spear pierced his side, and forthwith (not without great mystery) came there out blood and water. Saint John testifieth that he saw it, and thereunto applieth two places of Scripture, the one taken out of Exodus, cap. 12. v. 46. A bone of him shall not be broken; S. Joh. 19.31 32, 33, 34, 35, 36, 37. which was literally spoken of the paschal lamb, but spiritually meant of Christ. The other taken out of the prophecy of Zecharias, Zech. 12. v. 10. who foretold it of Christ. They say that the pericardium, which is a skin or film about the heart, containeth in it clear water to cool the heat of the heart. Colum. de re Anat. lib. 7. If this be true, it is likely that skin was then pierced. However, the blood and the water setting forth in a mystery the great sacraments of the Church, are pregnant proofs of a true, and not a putative death. O mors, unde mortui reviviscunt! quid isto sanguine mundius? quid isto vulnere salubrius? crieth out Saint Augustine. O death whereby the dead revive! what is more clean than this blood? what is more salubrious than this wound? When the even was come, which was the fourth part of the artificial day, The history of his burial. Arimathea. called the Even, (as hath been observed before) and began from the ninth hour, Joseph of Arimathea (a city situate sixteen miles from Jerusalem towards the northwest, called in the old testament Ramathaim Zophim of mount Ephraim, the city of Elkana the father of Samuel the prophet) a rich man, 1 Sam. 1.1. an honourable counsellor, a disciple of Jesus, but secretly for fear of the Jews, which also waited for the kingdom of God, a good man and a just, who had not consented to the counsel or deed of them who gave up Jesus to death, consulted (it should seem) with Nicodemus who was a pharisee, and a ruler of the Jews, (who came to Jesus by night, St. Joh. 3.1, 2. and had formerly declared against them, St. joh. 7.50, 51.) concerning his burial; to the end that he might not be laid, or cast aside with the other malefactors, but might have an honourable interment. Whereupon joseph went in boldly unto Pilate, and begged his body; for it did belong unto him to dispose of it. Pilate marveling that he was so soon dead, called unto him the Centurion, and being certified by him that he was dead indeed, he gave his body unto joseph, who took it down from the cross; having first bought fine linen to wrap it in. Then came Nicodemus bringing a mixture of myrrh and aloes, about an hundred pound weight. So they did unto the body according to the manner of the jews, viz. they washed it; for the jews did wash the bodies of the dead, before they wrapped them up for the grave. Act. 9.37. Then they wound it in the linen clothes, with the spices, as the manner of the jews was to bury; which being done, they caused it to be carried into a garden near at hand, where was a new sepulchre wherein no man had ever been laid; which Joseph had made for himself, causing it to be hewn out of the rock, intending it for himself when he should departed out of the world by death. In that new sepulchre they disposed that blessed body, and when they had rolled a great stone to the door of it, they departed. S. Mat. 27.55, 56, 57, 58, 59, 60, 61. S. Mar. 15.40 41, 42, 43, 44, 45, 46, 47. S. Luc. 23.49 50, 51, 52, 53, 54, 55. S. Joh. 19.38 39, 40, 41, 42. All which things were observed by Saint Mary Magdalen and the other women mentioned by the Evangelists, who saw what was done unto him, and where they had laid him. Nor were they much scanted of time to do all this, and to bury him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before the sun went down, as Saint Ignatius saith, in that they had the whole Evening, or the greatest part of it, which was (of the artificial day) from the ninth hour to the twelfth to do it. In which pious act joseph and Nicodemus did wonderfully cooperate with the divine providence and will of God. 1st To keep that sacred body from corruption with the myrrh and aloes, which must not have entered into the least degree of corruption. 2ly That his resurrection might be the more apparent and undeniable; for had his body been laid with the bodies of others, they would have said, that it was some other that was risen. Or had he not been laid in a tomb hewn out in the rock, but built of many stones, they would have said that some one or other had undermined, and taken him away. So likewise had he been laid in a grave of earth, that the earth had been removed, and that he had been stolen. For which cause God also would that a great stone should be rolled to the door of the sepulchre, which might not be removed but by the help of many. Aquin. 3. q. artic. 2, 3, 4. Thus did Joseph and Nichodemus testify their love and affection towards him; but they did not believe that he would rise again upon the third day; for had they believed that, they would have understood that it had been needless for them to wrap his body in such a quantity of myrrh and aloes to keep it from putrefaction, which God had promised not to see corruption. But the Jews thought they would make all safe enough: therefore the next day that followed the day of the preparation, the chief Priests and the Pharisees came together unto Pilate, S. Mat. 27.62, 63, saying, Sir, We remember that that deceiver said, while he was yet alive, After three days I will rise again. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night and steal him away, and say unto the people, He is risen from the dead: 64, 65, 66. So the last error shall be worse than the first. Pilate said unto them, Ye have a watch, go your way, make it as sure as you can. So they went and made the sepulchre sure, sealing the stone, and setting a watch. Thus did these sanguinarious hypocrites to satisfy their own malice, Profanation of the sabbath. most impiously profane the great sabbath, by going to Pilate an heathen man, by setting the watch, by sealing the stone, (especially if so much labour were bestowed about it, as Nicephorus tells us by a nothing unlikely tradition, Lib. 1. cap. 32.) who had so often pretended against him the violation of the sabbath for the good which he did upon that day. From the cross his soul went immediately into the heavenly paradise, The state of his soul after death. 1st. Going into paradise S. Luc. 23.43 2ly. Descending into hell. to open the gates thereof to all believers; and in particular to prepare a mansion for the penitent thief, according to his own word and promise upon the cross, To day shalt thou be with me in paradise. And having first opened the kingdom of heaven, he than pursues his victory against the enemy, who had caused the gates of that kingdom to be shut against all mankind by sin. This he doth by descending into hell; for that he did descend into hell it is an article of the christian faith, believed and confessed all the world over; which the Church of England constantly professeth, and in terminis, while the creed is repeated in the public worship, by the minister, and by the people standing. Also in the administration of the holy sacrament of Baptism, where the party baptised doth profess by the mouth of his sureties, that he doth believe that he descended into hell. Hell is the place of the damned, not a purgatory, a limbus patrum, or a limbus infantium, much less the grave, or the pains and torments, such as he suffered in his soul upon the cross; least of all a temporal captivity of his blessed body in the grave. But he descended into hell, therefore into the place of the damned, into which he descended according to all that wherein it was possible for him to descend; now God doth neither ascend, nor descend, nor is he moved from place to place, he containeth heaven and earth, but is not himself contained in heaven or earth. 1 Kin. 8.46 His body was confined to the grave, though not there to see corruption. Therefore he descended in soul, for his soul went down into the place of the damned really, and by local motion (so that he descended not only by effect and virtue, but by actual descent) the divinity being also present therewith, by the hypostatical union. Which thing is no less, no otherwise, nor by any other faith to be believed, but in the same measure, in the same manner, and by the same faith, by which we believe his death and burial. For (saith the Church of England) As Christ died for us, and was buried; so also is it to be believed, that he went down into hell, Art. 3. It is to be believed, because it was predicted, and foretold by the spirit of prophecy in the old Testament; Thou wilt not leave my soul in hell. It is to be believed, because it was typed, by Samson and by Jonah the prophet. It is to be believed, because it pertained to his triumph over principalities and powers, Psal. 16.10. Jud. 16.3. Jon. 1.17. to spoil them utterly of all that they had, and to enter as a conqueror into their strong city, there to triumph over them, and to spoil them of that dominion which they had there; seeing that he was made not in his divinity, for that he was before; but in his humanity (wherein he was crucified, and wherein he conquered) Lord of hell, and of all infernal things. It is to be believed, because Saint Peter saith expressly. That he went and preached unto the spirits in prison, which sometimes were disobedient, 1 Pet. 3.19, when once the long sufferings of God waited in the days of Noah, while the Ark was a preparing, wherein few, that is eight souls were saved by water. 20. He sealed up their just condemnation for their incredulity, by exhibiting himself there, who would not believe in him, the seed of the woman, who should break the Serpent's head; whom Noah had preached unto them, that they might be saved. Finally, it is to be believed, because this Creed, and all other creeds are to be understood only in the literal sense, and without tautalogies. which, while some have not observed, they have been put to miserable shifts, and have thereby fallen into divers errors, while some by hell understand the grave; others, those sufferings wherewith his soul was afflicted upon the cross; others, his captivity in the grave, whereby his body lay in bondage under death till the third day; some have flatly denied the article itself, and have not spared to style it a fiction; some think the Creed to be corrupted, and that the words in time got in by negligence. Some have translated hell to the garden of Gethsemane, and to mount Calvary, and said that there he descended into hell both in soul and body, by his sufferings in both, and that he suffered there the torments of hell, rejection, desperation, the second death. Some also do describe as perfectly as if they had been there, and do say, that in hell there be four receptacles, the one where the souls of the righteous Fathers, who departed this life before the coming of Christ in the flesh, and before his death, were kept; and thither went the soul of Christ (say they) by actual reality, and brought them out from thence, and this they call limbus patrum. Another receptacle they say there is, where the souls of penitent Christians are kept, which have not been perfectly cleansed from the blemish of sin in this life; and this they call Purgatory: A third, wherein are kept the souls of children, departing this life before baptism, which they call limbus puerorum or infantium. And the fourth, into which the damned are sent to suffer eternally by a double penalty, of the loss, and of the sense. And this they call the hell of the damned, into which (if we will believe them) Christ descended not by actual reality (as neither did he into purgatory, and the limbus puerorum) but only by a virtual and operative descent. But the Creed having told us what became of his body after death, and that he was buried; doth likewise tell us what his soul did, after it was departed from his body, and that he descended into hell; so that his descending into hell did not pertain to his humiliation, but to his glorification inchoated and begun, which was manifested by his glorious resurrection, whereby he was declared to be the Son of God with power, Rom. 1.4. as Saint Paul saith, but was fully consummated by his ascension into heaven. When the third day was come, after that his soul had done all those things in the heavenly paradise, The history of Christ his blessed resurrection. and in hell, which he in his soul by divine dispensation was first to do: and after that his blessed body had rested in the grave, about the space of thirty six, or thirty eight hours, from the friday at what time he was laid into his sepulchre by Joseph of Arimathea and Nichodemus, before the sun went down, to the morning of the first day of the week, to the end that he might fulfil the types and prophecies of the scripture, Gen. 22. Gen. 41. Jon. 2. & 3. S. Mat. 16.21 and also his Evangelicall word whereby he had promised his resurrection upon that day. And that his Church in all her members might know and believe, that he had fully conquered and subdued death: And that he might fully manifest himself to be the Son of God, S. Joh. 10.17, 18. and Lord of life, and that he died not by compulsion, but of his own free will: And to the end that he might make a gracious, and effectual application of his obedience and of his sufferings, and of his death to all true believers by ascending into heaven, Heb. 9.24. Rom. 8.34. S. Joh. 2.1, 2. to appear in the presence of God, and to make intercession for them, and to be their advocate with the Father. Upon all these respects, and for all these great & weighty causes, he delayed no time, but early in the morning somewhat before day (and to that end that he might with all speed comfort his sorrowful Disciples, who as yet believed not that he would rise again) by his own power and virtue, S. Joh. 20.9. he arose from the dead, and went out of the sepulchre, leaving behind him the linen clothes, and the napkin wrapped together in a place by itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the stone which was rolled, S. Jo. 20.6, 7. yet remaining upon the door of the sepulchre. Theoph. in Mat. 28. Then was there a great earthquake, S. Mat. 28.2, for the Angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. His countenance was like lightning, 3, and his raiment white as snow. And for fear of him, the keepers did shake, and became as dead men. Such was the cause of the earthquake, 4. and of the coming of the Angel: It was not to role back the stone, to the end that his body might come forth; for like as he risen by his own power, even so did he go forth by his own power notwithstanding the stone; nor needed he the ministry of an Angel, or that the stone should be rolled back for his going forth. The Angel descended and caused the earthquake, to the end that the Soldiers being terrified and affrighted with the presence of the Angel, and with the earthquake, might fly away from the sepulchre, and make report of that which they had seen. And he rolled away the stone for the women's sake which were to come thither; to the end that they might look into the sepulchre, and see that he was risen. The watch therefore being run away in great fear and amazement, and the stone being rolled away: then came St. Mary Magdalen, and Mary the mother of James, and Salome, and some others with them, as the day began to dawn, very early in the morning, when it was yet dark, bringing the spices and ointments which they had prepared, the day before the Sabbath (after they had observed where it was that he was buried) to the end that they might anoint him. And as they came, they were very solicitous concerning that great stone which they had seen to be rolled to the door of the sepulchre, how, S Mat. 28.1. S. Mar. 16.1, 2, 3. S. Luc. 24.1. S. Joh. 20.1. and by whose help (having heard nothing it should seem concerning any watch to have been set there, to keep the sepulchre) they should procure the stone to be rolled away. As they talked of this among themselves they came into the garden, where they see the stone rolled away, and the Angel sitting upon it. An Angel fitteth upon the stone. S. Mat. 28.5, 6, 7. Being sorely affrighted at his presence, the Angel comforteth them, bidding them not to fear, For I know (saith he) that ye seek Jesus which was crucified, He is not here: for be is risen, as he said; come see the place where the Lord lay. And go quickly and tell his Disciples that he is risen from the dead. And behold, he goeth before you into Galilee, there shall ye see him; lo I have told you. So they entered into the sepulchre, An Angel sitteth in the sepulchre. and saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. (terrified also at the sight of him.) But he in like manner comforteth them, S Mar. 16.5, saying, Be not affrighted, ye seek Jesus of Nazareth, which was crucified; he is risen, he is not here: 6, behold the place where they laid him. But go your way, tell his Disciples, and Peter, that he goeth before you into Galilee, there shall ye see him, 7. as be said unto you. Then went they out with fear and trembling, being sore amazed, and yet overcome with joy, and not communicating a word with any one by the way, they did run to carry the good tidings to Saint Peter, S Mat 28.8. S Mar. 16.8. Two Angels stand in the sepulchre. S Luc. 24.4, 5, and to the rest of the Apostles. Saint Luke reporteth the story a little otherwise. For he saith, that when they came into the sepulchre, and found not the body of the Lord Jesus, two men stood by them in shining garments. And as they were afraid, and bowed their faces to the earth, they said unto them, why seek ye the living [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, him that liveth] among the dead? He is not here, but is risen: Remember how he spoke unto you when he was yet in Galilee, 6, 7, 8. saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. And they remembered his words. So that the first Angel came also into the sepulchre (whom they saw sitting upon the stone) and probably it was he that spoke unto them these words there, which so soon as they had heard, and remembered also the words which Christ had spoken unto them in Galilee. They went out quickly, fled from the sepulchre, ran unto the Apostles, and to the Disciples that were with them; to whom they made a narration of these things, namely St. Mary Magdalen, S Mar. 16.1. S Luc. 24.10 and Joanna, and Mary the mother of James, and Salome, and other women that were with them, who came altogether with the report: Saint Mary Magdalen being the mouth of the other women, to begin and tell it first, as it should seem by Saint John. S Joh. 20.2. S Luc 24.11 And their words seemed unto them as idle tales, and they believed them not. But St. Peter and St. John ran to the sepulchre, to the end that they might see the truth of that which was reported. Saint Peter and St. John run to the sepulchre. St. John as being the younger man, and more agile of body, outran Saint Peter, and came thither first; but he went not in, but abode the coming of Saint Peter, who was hasting on with speed; yet he stooped down, and looked in, and saw the linen clothes lying. Saint Peter came, and went in first without delay, and St. John followed, and they both saw the linen clothes and the napkin. Whereupon Saint John believed that he was risen: S Luc. 24.12 S Joh. 20.3, 4. etc. but St. Peter departed, wondering in himself at that which was come to pass. For as yet they knew not the scripture, that he must rise again from the dead. And so they returned home. All this while he had not appeared unto any. His first apparition to Saint Mary Magdalen. But St. Mary Magdalen loved much, and therefore went the second time unto the sepulchre, after that St. Peter and St. John were returned home again. When she came thither, she stood without at the door weeping (for it is likely she went to weep there.) And as she wept she stooped down and looked into the Sepulchre. S. Joh. 20.11, And seethe two Angels in white sitting, the one at the head, and the other at the feet, where the body of jesus had lain. And they say to her, Woman, why weepest thou? 12, She (being now more confident, and nothing afraid, by reason that she had been strengthened by the former vision) saith unto them, Because they have taken away my Lord, 13, and I know not where they have laid him. And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. 14, (For her eyes were holden that she should not know him at the first) Jesus saith unto her, Woman, why weepest thou? She supposing him to be the gardener, saith unto him, Sir, if thou hast born him hence, tell me where thou hast laid him, and I will take him away. 15, (lest the jews should insult, and offer indignity to his dead body). Then jesus openeth her eyes, to the end that she might know him, and calleth her by name, saying, Mary. 16, She turned herself, and saith unto him, Rabboni, which is to say, Master. jesus saith unto her, Touch me not, 17, for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your father, and to my God, and your God. 18. Mary Magdalen came and told the disciples, that she had seen the Lord, and that he had spoken these things unto her. And this was his first apparition to Saint Mary Magdalen. S. Mar. 16.10 11. And she went and told them that had been with him, as they mourned and wept. And they, when they had heard that he was alive, and had been seen of her, believed not. The next apparition was to the other women, namely to Mary the mother of james and Salome, and to joanna and the rest; His second apparition to the other women. S Mat. 28.9. for they also went the second time to the sepulchre, and what they saw there it is not expressed: but as they returned to give an account to the disciples, jesus met them, saying, All hail. And they came & held him by the feet, & worshipped him. Saint Mary Magdalen was not permitted to touch him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Touch me not; For she must not expect to have his bodily presence as formerly she had; nor did she doubt but that he had raised up his own body. Tenendos autem mulieribus nunc praebuit pedes, ut intimaret veram se carnem habere quae à mortalibus tangi posset. But now he permits the women to touch his feet, to intimate unto them, (who were not so strong in faith as Saint Mary Magdalen was) that he hath true flesh, such as could be touched by men, Then said jesus unto them, Be not afraid, go tell my brethren, v. 10. that they go into Galilee, and there shall they see me. By this time some of the watch (who in fear and amazement ran some one way some another,) were come into the city, and had reported unto the chief priests what things had been done at the sepulchre, and that he was risen and gone. Whereupon they assembled, and consulted with the elders, how, and by what means they might suppress the rumour of his resurrection, The chief priests consult to suppress the rumour of his resurrection. so that it might not be believed of the people that he was risen. They could not say that it was some other, not him; for no other was then, or ever had been laid into that sepulchre. They could not say that the tomb had been undermined, or the earth removed; for he was not laid into a grave, or into a walled tomb, but in a tomb hewn out in the main rock. They could not say that he was not perfectly dead, and so revived of himself; for the Centurion had testified to Pilate that he was dead. They could not say that the sepulchre was unguarded, and that therefore he was easily taken out by his disciples, for they themselves had set the watch, and sealed the stone. Therefore in fine, they betake themselves to a miserable, poor, ridiculous shift. An impudent lie must be averred by the watchmen, who must take the blame upon themselves; they must say that they slept, and that his disciples came and stole him away while they were fast asleep. S Mat. 28.11, 12, 13, 14. For this impudent senseless lie, they were presently rewarded with a large sum of money, and promise made to persuade the governor, and to secure them in case it should come to his ears. If they slept, how did they see the theft? If they did not see it, how were they witnesses? Therefore that which they would, they could not do, saith Remigius. But the jews are a miserable deluded nation, to whom God hath sent strong delusions to believe a lie. They took the money, and did as they were taught. v. 15. And this saying is commonly reported among the jews until this day. His third apparition was to Saint Peter, but where, when, and in what manner, His third apparition to St. Peter. 1 Cor. 15.5. it is not said; how be it, it is plain that he appeared unto him before he shown himself alive to the other Apostles; for Saint Paul saith, that he was seen of Cephas, then of the twelve. And in all probability before he shown himself to the two disciples that went to Emaus: for when they returned and came to the eleven, they were presently entertained, and welcomed with the most joyful news of his resurrection. S Luc. 24.34 The Lord is risen indeed, and hath appeared to Simon. Which when they had heard, than they told what things were done in the way, 35. and how he was known of them in breaking of bread. Saint Peter no doubt was yet in great heaviness for the loss of his Lord, but much more because he had denied him; therefore would he lose no time to comfort him by his resurrection, and that he might not think himself rejected because he had denied him. It was also congruent that he should first and before all the rest of the Apostles appear to him, to whom he had given the primacy; he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worthy of credit and belief; they did not give full credence to the report which the women made, but when Saint Peter came and said also that he had seen him, than they made no further doubt or question. The Lord is risen indeed [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, truly, certainly, without deception] and hath appeared unto Simon. His fourth apparition was to two disciples [two of his seventy disciples] as they went the same day to a certain village called Emaus, which was from Jerusalem about threescore furlongs, His fourth apparition to two of his disciples. and was situated (as it is said) towards the northwest. Who these two disciples were, it is not manifest, further than that the one of them was called Cleophas; the other in all probability Saint Luke himself, who because he makes the narration, would not be named. The manner of it, was this. These two disciples as they went on their way, talked and discoursed of all that which had been done unto him, and of the tidings which Saint Mary Magdalen, and the other women brought of his resurrection, which because they believed not they were exceeding pensive. jesus came unto them as one that traveled the same way, and went with them, but held their eyes that they should not discern him. Then demanded he what it was they talked of, and desired to know what made them so sad. Cleophas makes a brief recital of all; that he was a great prophet; that he had been crucified; that they trusted he had been the Messiah; that this being the third day, his body was missing out of the grave; that the women had seen a vision of Angels, S. Luc. 24.13 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24. who said that he was alive, and that some of their company who had visited the sepulchre, found that his body was gone indeed. ●leophas having related these things, he reproved them sharply for that they did not understand the Scriptures of the prophets concerning him. And beginning at Moses and all the prophets, he expounded unto them in all the Scriptures the things concerning himself. Which while they heard, their hearts did burn within them: for he did touch them with the fire of his most holy Spirit. So they came nigh unto Emaus, where three several ways were, whereof two went on either side of the town, and one through it, (for so the situation of the town is described.) But he made as if he would have passed by the town to have gone further, whereupon they constrained him, saying, Abide with us, for it is towards evening, and the day is far spent: and he went in (probably into the house of Cleophas who is said to have dwelled there) to tarry with them. And it came to pass, as he sat at meat with them, he took bread and blessed it, and broke, v. 25, 26, 27, 28, 29, 30, 31.32. and gave to them: By his ordinary benediction, and usual manner of breaking bread they knew him; who yet had not known him, had he not opened their eyes, that they might know him. And so he vanished out of their sight, or ceased to be seen of them: he was suddenly gone out of their sight, so that they did not see, nor observe when he went; such therefore are the supernatural proprieties of a glorified body. His fifth apparition was to all the other Apostles in the absence of Saint Thomas, His fifth apparition to his Apostles, the doors ●eing shu●. and in the night following the day of his Resurrection. For the disciples who had entertained him at Emaus in the evening, so soon as they knew him, and that he was vanished out of their sight; they risen up, and made towards Jerusalem with speed, but they had about eight miles to go; therefore before they could come thither it was late in the evening. And at their coming they found the eleven Apostles gathered together; who so soon as they were come unto them, told them of Christ his resurrection, and that he had appeared to Saint Peter. Then began they to reply, and to tell what things were done to them in the way, and how he was known of them in breaking of bread. But Saint Thomas who did not believe, regarded not to hear, but withdrew himself from the company. (So Saint Augustine will reconcile Saint Luke with Saint John. Aug. de concord. Evang.) And so as they continued the narration which they made, Jesus himself stood in the midst of them, and saith unto them, S. Luc. 24.36 37. Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. It was his sudden appearance (and because they known that the doors were safely shut for fear of the Jews) that did terrify and affright them. And indeed he came in, the doors being shut: he did not knock to be let in, Act. 12.16. as St. Peter did: nor did any one open for him the doors, as for Saint Peter. He did not cause them by the power of his Divinity to open of their own accord, as the iron gate of the city did, v. 10. when the Angel brought Sa●●t Peter out of prison: much less did he come in at the window, or chimney; or by altering the substance of the doors, that so his body might penetrate or pierce through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith Justine Martyr, or whosoever else was the author of those questions and answers ad Orthodoxos which go under his name. Q. 117.) Things aequipotentiall are alike to be believed, whether they be granted or denied. To be born of a pure virgin, and to come forth of her womb without violation of her virginity; to walk upon the sea; to come forth of the sepulchre the stone remaining still upon the door of it; and to come in when the doors were shut, are things aequipotentiall, and are alike to be believed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And that the things which in nature are done above nature, by divine virtue, cannot possibly be apprehended or asserted according to any natural reason. He appeared naked. Curiosity inquires whether he shown himself unto his Apostles naked, or apparelled. And because they knew that the soldiers had stripped him of all his garments, and that the linen wherewith he was buried were 〈…〉 chre; therefore I shall not think that he made or assumed clothes, but that he appeared naked; wherein he answered to the condition of Adam in the state of innocency, & shown ours also in the resurrection. It was not needful for him to be apparelled, who would presently convince them of the verity and truth of his natural body, by permitting them to feel it, and by showing them the wounds which had been made in it. Therefore I conclude, that as he ascended into heaven, so was he conversant with them after his resurrection; that is to say naked, to the end that he may so come again even as he ascended naked, that they who pierced him may see and behold his wounds, Zech. 12.10 S. Joh. 19 37 Rev. 1.7. as the scripture speaketh. He therefore seeing them terrified and affrighted, comforteth and confirmeth them divers ways; 1. By telling them that there was no reason of their present trouble, for that it was he that was come in who was God, and knew their hearts. S. Luc. 24.38 Why are ye troubled, and why do thoughts arise in your hearts? 2ly By showing them his hands and his feet, whereby they might well know that it was no other, but even he who had been nailed to the cross. 3ly By inviting them to handle him, and to look upon him, that so they might well perceive that it was his own body, and not the airy apparition of a Spirit as they supposed. 4ly By eating in their presence; a further proof of his humanity; although otherwise a glorified body stands in no need of food. 5ly By recollecting to them what he had formerly taught them; which when he had done, he opened their understanding that they might understand the scriptures, v. 39, 40, etc. proving by them the necessity of his passion, and of his death, and of his resurrection upon the third day; and of the Gospel to be preached, and testified by them unto all nations, beginning at Jerusalem. Having thus evidenced the verity and truth of his resurrection, and their understanding being opened to understand the scriptures; then were they glad, He transferreth the keys from the legal to the evangelical priesthood. their sorrow was turned into joy. For than was it done unto them according as he had said: I will see you again, and your heart shall rejoice, and your joy no man taketh from you. By all which preparatives, they being rightly disposed, (and the time being come, when according to divine dispensation, he would transfer the keys of the kingdom of heaven from the legal to the Evangelicall priesthood, according to his own word and promise, S Joh. 16 22. S. Mat. 16.17 18, 19, & cap. 18.18. ) have now those keys committed unto them, the use whereof was from the beginning of the world, which God himself did then first administer by his own authority, when he made unto Adam the original promise; and which succeeded in all ages before the resurrection of Christ, in that ministry which God gave unto his Church, Gen. 3.15. to be administered by them and by their successors in another manner (yet by them more excellently then by their successors) unto the end of the world. Then said Jesus unto them again, peace be unto you: As my Father hath sent me, S. Joh. 20.21 even so send I you. And when he had said this, he breathed on them, and said unto them, Receive ye the holy Ghost, whosesoever sins ye remit, 22, they are remitted unto them; and whosesoever sins ye retain, 23. they are retained. He giveth unto them his peace, to have it in themselves, and among themselves, and to impart it to the world by the Gospel which they should preach. He sendeth them as his Father sent him: in like manner, not with equal power. He sent them to do the same things, but not in the same manner. He gave unto them the same spirit, but not to the same measure. He gave unto them to remit, and to retain sins, but not with the same excellency. He sent them to the end that they also should send others, that so the keys of the kingdom of heaven might remain with the Evangelicall priesthood, to the end of the world. By virtue of which sending every priest rightly and lawfully ordained into his function, hath the keys of the kingdom of heaven unto him committed, to the end that he should administer the same in remitting and retaining the sins of men; nor can any one have that grace but by an orderly, ordinary mission. Nor must any man think to have his sins remitted, and heaven opened without the keys dispensed by the Evangelicall priesthood. Nor yet that the Church can be without such a priesthood, The Evangelicall priesthood began. or such a priesthood without the Church. Thus began the Evangelicall priesthood in the persons of the Apostles, Christ the high Priest giving unto them of his fullness which he had by the hypostatical union, a ministerial power of remitting and retaining sins, not by denunciation only, but by application. Which power they received not personally for themselves only, but really for the whole priesthood; to the end that every priest, rightly and lawfully ordained, might by the word of absolution, no less truly, and really remit sins in the Church to them that are truly penitent (although not in their own names, nor with the same liberty, power and authority) than Christ himself. For Tabytha whom Saint Peter raised from the dead by the power of Christ, was no less truly and really raised than Lazarus, Act. 9.40. whom Christ called out of the grave by his own word and power. It is because Christ is with his Church, S. Joh. 11.43 to do it in his Church by them, and by their ministry. Comest thou to man? or doth man remit thee thy sin? Thou comest unto the Lord, and to God the king of all, who doth remit sins unto thee by the priest, saith Saint chrysostom. And yet we must not say, but that the Apostles themselves had a personal power by those superabundant gifts with which they were endowed, to do it in a more excellent manner then any of their successors in the ordinary way, by the immediate mission, and commission which they had. But St. Thomas, called by interpretation Didymus, that is to say, St. Thomas inaugured to the priesthood. the twin (because peradventure he was a twin by his birth) was not with them when Jesus came; for he was gone out before, therefore he had not his mission, and inauguration to the priesthood at that time, together with the other ten his colleagues. Nor is it said expressly when he had it. Yet that he had it, no man must deny, because he received the same commission with the other Apostles to preach, and to baptise (and consequently to administer the keys of the kingdom of heaven) all the world over. Therefore it will be safe to say that he had it at the next apparition of his Lord, which was thus. When he was come again unto the Apostles, they told him that they had all of them seen the Lord; no doubt but they told the manner, relating every thing in particular. That he came in when the doors were shut, and stood in the midst visibly. That he spoke and gave them his peace. That they were terrified and affrighted, supposing that they had seen a spirit. That he had told them their thoughts. That he had showed them his hands and his feet, bidding them to handle and to see that it was he himself, and to know and discern by his flesh, and by his bones. That he called for meat and did eat before them. That he had told them what he had spoken unto them while he was with them. That he had opened their understanding, and made them to know by authority of the scriptures the necessity of his death, and of his resurrection upon the third day. That they were filled with joy by his presence. That he gave them his peace the second time. That he had breathed on them the holy Ghost. That he had ordained them into the Evangelicall priesthood, transferring the keys of the kingdom of heaven unto them, and giving power unto them to remit and retain sins. All this Saint Thomas hears with a deaf ear, and replieth with resolution that he would not believe, except he should see in his hards the print of the nails, S. Joh. 20.25 St. Thomas his incredulity. and thrust his hand into his side. He was incredulous, and his incredulity cannot be excused, although some in times past have gone about to excuse it, (as also Saint Peter's denial) that he did but simulate, and was not faithless indeed. His incredulity was accompanied with blindness of mind, whereby he did not understand what Christ had taught him concerning his resurrection upon the third day: with hardness of heart, not to be persuaded by all the Apostles: with obstinate wilfulness, that he will not believe unless he shall see in his hands the print of the nails, and put his finger into the print of the nails, and thrust his hand into his side; and in this obstinate wilfulness he doth pertinaciously persist eight days. Christ also leaves him for such a time, Ut in medio à discipulis admoni●us accendatur in majus desiderium, ac fidelior fieret in futurum. Chrysost. apud Aquin. in Catena. That in the mean space being admonished by the Disciples, he should be inflamed into a greater desire, and be made more faithful for the future. His sixth apparition therefore was after eight days, that is to say, His sixth apparition, to St. Thomas with the other Apostles upon the eighth day, the sunday or Lords day, which was the first day of the week; at what time the disciples were within, and Saint Thomas also with them. For than came he in, the doors being shut, and stood in the midst, giving them his peace as before; Peace be unto you. This seemeth to be that apparition of which Saint Paul speaketh, 1 Cor. 15.5. He was seen of Cephas, then of the twelve. And he saith, of the twelve, because they were twelve at first by election; they were twelve, before Judas fell away, and that number was made up again by Saint Mathias chosen in his place. Therefore Saint Thomas is said before, v. 24. to be one of the twelve. In his dealing with Saint Thomas, for whose sake principally he appeared at that time, we have to observe, 1st. (that which Saint chrysostom also observeth) That he did not expect that Saint Thomas should ask him any thing, but to show that he knew what it was that he had spoken, he answereth him according to the tenor of his own words. It was to convince him, and to give him to understand, that although he were absent by his humanity, yet he was present by his Divinity to hear what it was that he said. Then with a gentle increpation he condescendeth to his infirmity, Reach hither thy finger, and behold my hands, and reach hither thy hand, and thrust it into my side, and be not faithless, but believing. Finally he awakens his faith which did as it were lie asleep in him; for when he had done so, then makes he a good confession, acknowledging that he believed both natures in the unity of one and the same person; S. Joh. 20.26 27, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, My Lord, and my God. All the Apostles no doubt had felt him, and did see in his hands and feet the print of the nails, to the end that they might not think themselves fascinated or deluded in the verity of his appearance, whom they did believe to be risen from the dead. But Saint Thomas his infidelity will not be cured, neither by seeing nor by feeling, unless he put his finger into the print of the nails, and thrust his hand into his side. Posset autem si vellet de corpore suscitato & clarificato omnem maculam cujuslibet cicatricis abstergere; sed sciebat quare cicatrices in suo corpore reservaret. Sicut enim demonstravit Thomae non credenti nisi tangeret & videret; ita etiam inimicis suis vulnera demonstraturus est sua, non quod eis dicat sicut Thomae, Quod vidisti, credidisti; sed ut convincens eos veritas dicat, Ecce hominem quem crucifixistis, videtis vulnera quae inflixistis, agnoscitis latus quod pupugistis, quoniam per vos, & propter vos apertum est, nec tamen intrare voluistis. Aug. de Symb. Christ could, if he would, wipe away every spot of whatsoever scar from that his body, which was raised up & clarified; but he knew why he would reserve those scars in his body. For like as he shown them to St. Thomas, who would not believe unless he should touch and see them: Even so also will he show unto his enemies his wounds, not them as to Saint Thomas, That which thou hast seen thou hast believed; but to the end that the truth convincing them may say, Behold the man whom ye crucified, ye see the wounds which ye inflicted, ye know the side which ye pierced, which by you, and for you was opened, neither yet would ye enter in. After which six apparitions which were in, or nigh unto Jerusalem, and the feast of the being ended, S. Mat. 26.32. S. Mar. 16.7. he went before them into Galilee, according to his promise both before and after his resurrection. There he appeared unto them the seventh time at the sea of Tiberias; His seventh apparition, at the sea of Tiberias. and it is noted before out of venerable Bede, that according to the custom of the Hebrew tongue, every gathering together of waters is called a sea, be they sweet or salt. This sea of Tiberias was the sea of Galilee, called the sea of Galilee, because it bordereth upon Galilee. And the sea of Tiberias, from the city of Tiberias which stood upon the shore of it. The waters of this sea are said to be very sweet and pleasant, abounding with great variety of fishes; for which cause it was much frequented by fishers, who did fish there, and caught great store of fishes. The disciples being come into Galilee, there were together (saith the text) Simon Peter, and Thomas called Didymus, and Nathaniel (Saint Bartholomew I suppose) of Cana in Galilee, and the sons of Zebedee, Saint James and Saint john, and two other of his disciples. Those two disciples are not named; I conjecture they might be those that went to Emaus. The number seven. Saint Peter who had not left off, but intermitted his old profession, told them that he would go a fishing; they all concluded to go with him. So they went forth and entered into a ship immediately, and laboured all night, but caught nothing. In the morning jesus stood on the shore, but they did not know that it was he; for as Saint chrysostom saith, he could not be known after his resurrection but by his own condescension, because his body was incorruptible. He demanded of them if they had any meat, if they had caught any fishes to be eaten; and when they told him that they had not, he directed them to cast the net on the right side of the ship, and that there they should find a draught. A ship hath neither right side, nor left side, but according to the posture of those that are in it: their right side is the right side of the ship. For dextrum & sinistrum, & aliae differentiae situs, sunt in inanimatis, quoad nos tantum; sed in animatis secundum se. Aquin. part. 1. Q. 13. art. 7. con. The right side, and the left side, and other differences of situation, are in things without life only in respect of us; but in things animate with respect to themselves. The disciples understood his meaning, S. Joh. 21.1, 2, 3, 4, 5, 6. and did according to his direction, and obtained a great draught, so that they were not able to pull it up into the ship for the multitude of fishes. By this miracle Saint john knew him, and told Saint Peter that it was the Lord. Which when he heard, he girt his fisher's coat unto him (for he was naked) and swum to land. But the other disciples who were not far off came in the ship, dragging the net with fishes; because they were not able to take it in. As soon as they came to land, they see the provision which the Lord had made for their entertainment; a fire of coals, and fish laid upon it, and bread. And when he had bidden them to take up the fish which they had caught; Saint Peter went and drew the net to land, full of great fishes, an hundred fifty and three: and for all there were so many, yet was not the net broken. Afterwards he calls them to come and dine with him, and gave them of the bread and of the fish which he had prepared for them. This is now the third time that Jesus shown himself to his disciples, v. 7, 8, 9, 10, 11, 12, 13, 14. after that he was risen from the dead. It was the third time in respect of the days, though the seventh time in respect of his several manifestations. The first day was the day of his resurrection; the second day was eight days after; and this was the third day. After dinner followeth his conference with Saint Peter, which was this. His conference with Saint Peter. Saint Peter had pretended greater love to Christ, then had the rest of the Apostles. Insomuch that when Christ had told them of their frailty the night before his passion, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. Saint Peter answered and said unto him, S. Mat. 26.31 Though all men shall be offended because of thee, yet will I never be offended. Whereunto Christ replied, 33, 34, 35. Verily I say unto thee, that this night before the cock crow, thou shalt deny me thrice. Saint Peter answered him again, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples. This promise as it was made by all the Apostles, but chief by Saint Peter: so was it broken by them all, but chief by him. For they did all forsake Christ; Saint Peter did not only forsake him, but forswear him too. Wherefore when our Saviour after his resurrection, would gather them together, to confirm them from their fear, and give them power to preach the Gospel to all nations: he that in comforting them all (before his passion) remembered Saint Peter chief, as needing it most, S. Luc. 22.32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But I have prayed for thee, that thy faith fail not: did then (in sending for them to meet him in Galilee) remember Saint Peter namely, by the voice of his Angel saying to the women, S. Mar. 16.7. Go your way, tell his disciples, and Peter, that he goeth before you into Galilee, there shall ye see him, as he said unto you. Saint Peter a disciple: yet named beside the disciples, as who might think himself not worthy of the name of a disciple, that had denied his Master thrice. Now when they were come to him into Galilee, and had received common comfort, Christ admonisheth Saint Peter particularly of his duty, and moved him specially to do it faithfully; like as he before had specially betrayed it, and had behaved himself most fearfully above the rest. To encourage him therefore with assuring his conscience of the forgiveness of his sin, and strengthen him to constancy, that he offend no more so, he demandeth of him whether he doth love him: which when Saint Peter had affirmed, he chargeth him to feed his lambs and his sheep. (Two sorts of Christians, the one younger and more tender, fitly compared to lambs, who are to be taught the first principles of religion, and to be, as it were, Heb. 5.12. fed with milk, as Saint Paul fed the Corinthians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have fed you with milk, and not with meat. 1 Cor. 3.7. The other elder, stronger, and more perfect, fit to learn the profound mysteries, and to be fed (as it were) with strong meat, aptly compared to sheep.) In demanding of him, Lovest thou me more than these? First, he toucheth his fault, who had professed more than these, but had performed less than these. Then he assureth him that it is pardoned; an assurance whereof was his great love. In charging him to feed his lambs and his sheep, he sharpeneth his care that he be faithful for the future, and firm in following him, though he shall come to danger, yea to death thereby. Both which, viz. the demand and charge, are thrice repeated: the demand, that by his threefold answer, he may countervail his threefold denial: the charge, to the end that it might be the more strongly enforced; for nails the oftener they are stricken, the deeper do they pierce. Dr. Rainolds conf. cap. 3. Divis. 1. So when they had dined, Jesus saith to Simon Peter, Simon, son of Ionas, lovest thou me more than these? He saith unto him, Yea, Lord, S. Joh. 20.15, thou knowest that I love thee. He saith unto him, Feed my Lambs. He saith unto him again the second time, Simon, son of Ionas, 16, lovest thou me? He saith unto him, Yea, Lord, thou knowest that I love thee. He saith unto him, Feed my sheep. He said unto him the third time, Simon, son of Ionas, lovest thou me? Peter was grieved, 17. because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things, thou knowest that I love thee. Jesus saith unto him, Feed my sheep. Such was the sermocination of Christ to Saint Peter, in conclusion whereof he foretelleth his martyrdom which should be by crucifixion, Martyrdom foretold to St. Peter. bidding him to follow him as being his Martyr, and by the same manner of death. Saint Peter seethe Saint John following, and enquireth also concerning him, viz. how, and in what manner he should die, Lord, and what shall this man do? Christ reproveth his curiosity, If I will that he tarry till I come, what is that to thee? Fellow thou me. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prepare thou thyself, as it is appointed for thee, to follow me to the death of the cross. But concerning john, or any of the rest, it shall not be thy care, but mine. Niceph. lib. 1. cap. 35. Yet the ambiguity of his words gave occasion of that report, v. 18, 19, etc. which went for currant among the Christians in those days, that S. john should not die, but live till the end of the world. And though S. john himself confuted the error, yet the report went on, and gave occasion of those fables which ensued; some saying that he is not yet dead, but sleepeth in his grave, into which he laid himself being alive; others, that he went out of his sepulchre into which he entered being alive, and shall live till the end of the world, and then shall be slain of Antichrist, together with Elias preaching the Gospel. And Theodore Beza, telleth of one that was burnt in his time at Tholouse, who said that he was St. john. Annot. in johan. 21.23. His eighth apparition was upon a mountain in Galilee, where he had appointed to appear unto them, His eighth apparition upon a mountain in Galilee. S. Mat. 28.16, 17. S Mat. 26.32 S Mar. 14.28 S Mar. 28.7 S Mar. 16.7 S Mat. 28.10 as St. Matthew saith, Then the eleven Disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. His appearance to them in Galilee, was promised both before, and after his resurrection. Before his resurrection, by himself: After I am risen again, I will go before you into Galilee. After his resurrection, first by his Angel; Tell his Disciples that he is risen from the dead. And behold he goeth before you into Galilee, there shall ye see him. 2ly By himself; Go and tell my brethren, that they go into Galilee, and there they shall see me. No doubt but the time and place was appointed by himself, though it be not mentioned when it was that he appointed it. Probably at Jerusalem, when he came in unto the eleven the eighth day after his resurrection, in the evening when the doors were shut, permitting unto St. Thomas to put his finger into the print of the nails, and to thrust his hand into his side. The mountain is commonly thought to be the mout Thabor; where it is also supposed that he preached unto his elected Apostles, and other Disciples that most divine Sermon, which is contained in the 5; 6, 7 chapters of Saint Matthew's Gospel; S Mat. 17 2, 3 and that upon that mountain he was transfigured, and had conference with Moses and Elias. The apparition itself seemeth to be that which is mentioned by Saint Paul in his Epistle to the Corinthians, After that, he was seen of above five hundred brethren at once; 1 Cor. 15.6 of whom the greater part remain unto this present, but some are fallen asleep. This apparition was most illustrious, nor could it be, but that the time and place must be appointed, and intimation also given by the Apostles to the other Disciples of his appearing there. Among so many, there were some that doubted, as St. Matthew saith. His ninth apparition to St. James. 1 Cor. 15.7. His ninth apparition was to St. James alone, and was after that his apparition upon the mount; for St. Paul observeth order. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After that he was seen of James; when, where, and how, he saith not. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deinde, after that. It is therefore fabulous which S. Hierom reporteth out of that apocryphal book, called the Gospel of the nazarenes, That St. james had sworn, that from that hour wherein he had drank the cup of the Lord, he would eat no bread till he should see him risen again from the dead. That therefore so soon as he was risen he went unto him, commanded the table to be set, and bread to be brought; and then took the bread, broke it, and gave it unto S. james called justus, saying, My brother eat thy bread, for that the Son of man is risen from them that sleep. De ecclesiast. Script, Which St. james it was that he appeared unto privately, after he had been seen by them all upon the mount, St. Paul saith not. Upon consideration of his former privileges, I am easily induced to think that it was S. james the son of Zebedaeus, and brother of S. john. His tenth and last apparition, was the fortieth day after his resurrection: for S. Luke saith, His tenth apparition, to all the Apostles at meat. Act. 1.3. That he shown himself alive unto them after his passion, by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God. Saint Paul mentioneth this his last apparition, next in order to the former which was to S. james: After that he was seen of james, then of all the Apostles. The manner was this. The eleven Apostles were sitting at meat together, he comes in, showeth himself unto them, and eateth with them; (for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 1.4. doth import that he did eat or use the same salt with them) obraiding them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. S. Mar. 16.14 They had been very hard of unbelief as touching his resurrection; he had often told them that he would rise again after that he should be killed, but they understood him not. And when he was risen indeed, they would not be persuaded, but by so many infallible proofs; it was meet therefore that he should obraid them with their former incredulity, and then specially when he was to be gone from them in respect of his bodily presence, Ut verba quae recedens diceret, in cord audientium arctiùs impressa remanerent, as saith St. Gregory. That those his words spoken unto them at his departure, might take the deeper impression in their hearts. For this cause he gave them their commission after such an exprobration, that they should go into all the world and preach the Gospel to every creature. St. Matthew setteth it down in express terms. All power is given unto me in heaven, S Mat. 28.18 and in earth. Go therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the holy Ghost. 19, Teaching them to observe all things whatsoever I have commanded you: and lo I am with you always, even to the end of the world. Amen. 20. St. Mark addeth, He that believeth and is baptised, shall be saved; S. Mar. 16.16 but he that believeth not shall be damned. And then concerning the signs and miracles to be wrought for confirmation of the faith. These signs shall follow them that believe, In my name they shall cast out Devils, they shall speak with new tongues, 17, they shall take up Serpents, and if they drink any deadly thing it shall not hurt them, they shall lay their hands on the sick, and they shall recover. 18. This must they do after necessary endowments first received, which would be when they should receive the holy Ghost promised by the Father; S. Luc. 24.49, 50. till than they must abide in Jerusalem. So he led them out as far as to Bethany. As they went (it should seem) they demanded of him this question; Lord, wilt thou at this time restore again the kingdom to Israel? They fancied still an earthly kingdom, Act. 1.6. and thought that he would sit upon the throne of David, and reign for ever in the earthly Jerusalem; and that they also should reign with him, sitting upon their thrones with power, and judging the twelve tribes of Israel. But he answers them, saying, It is not for you to know the times or the seasons, v. 7. which the Father hath put in his own power. Power they should receive after that the holy Ghost is come upon them; not such as they imagined, but power to go forth in his name, and in the power and might of the holy Ghost, to be witnesses unto him both in Jerusalem, and in judea, and in Samaria, and unto the uttermost part of the earth. 8. So when he had spoken all these things, and was come unto the place where he would ascend up from them into heaven, (which was the mount of Olives, upon the confines of Bethany) while he blessed them, S. Luc. 24.51 S Mar. 16.19. Act. 1.9. he was parted from them, and carried up into heaven, and sat on the right hand of God. He ascended, and they looked after him, and a cloud received him out of their sight. And now finally, we must take notice how the covenant was further administered by him this year also, The Recapitulation. for the breaking of the serpent's head, and for the abolishing of the old Testament. By going to Jerusalem to suffer. By exhorting to enter in at the strait gate. By blessing the children. By disallowing the petition of Salome, and her sons. By restoring sight to the blind men, as he went in, and as he departed out of Jericho. By dining with Zacheus. By putting forth the parable of the pounds. By raising up Lazarus from the dead. By leaving the chief Priests and Pharisees to consult his death. By coming to Bethany six days before the . By being first anointed to his burying. By his triumphant riding into Jerusalem. By cursing the fruitless figtree. By refusing to show his authority to the chief Priests. By parables signifying the reprobation of the Jews, and vocation of the Gentiles. By avoiding the snare of the Pharisee. By confuting the Sadduces. By analysing the law. By questioning them concerning Christ. By foretelling the destruction of the Temple. By foretelling persecution to the Gospel; calamities to the Jews; and the signs of his second coming. By being anointed to his burial the second time. By being to be betrayed for thirty pieces of silver. By eating his last . By directing them to the house by the pitcher of water. By instituting the Sacrament of his supper. By foretelling the offence that his Disciples should take at him, and S. Peter's denial of him. By his farewell Sermon. By being sorrowful in soul. By beginning his passion in the garden. By his apprehension. By being bound, and brought to Anna's first, and from him to Caiaphas. By being examined by the high Priests. By permitting false witnesses to be produced against him. By being adjured. By being brought before Pilate. By being examined by him. By answering fully. By being sent to Herod. By being condemned to be crucified. By being twice scourged. By bearing his own cross. By refusing the wine mingled with myrrh. By being fastened to the Cross. By the superscription of his accusation. By being stripped of his garments. By being mocked of all sorts of people. By crying out upon the cross. By complaining of thirst. By giving up the ghost. By the time of his abode upon the cross. By the darkness, and by other miracles. By his burial. By going in soul into Paradise. By descending in soul into hell. By his blessed Resurrection upon the third day. By his first apparition to St. Mary Magdalen. By his second apparition to the other women. By his third apparition to St. Peter. By his fourth apparition to the two Disciples. By his fifth apparition to all the other Apostles in the absence of St. Thomas. By transferring the keys from the legal, to the Evangelicall priesthood. By his sixth apparition, to Saint Thomas with the other Apostles. By his seventh apparition, at the sea of Tiberias. By his conference with St. Peter. By his eighth apparition, upon a mountain in Galilee. By his ninth apparition, to St. James. By his tenth apparition, to all his Apostles as they sat at meat. It became him who humbled himself, and was made man for the redemption of all mankind, to do and to suffer all these things, and then to ascend into his glory, carrying up with him our flesh, which he hath fully glorified, and placed at the right hand of God. There sitteth he highly exalted, and far above all principality, and power, and might and dominion, and every name that is named, not only in this world, but also in that which is to come, Eph. 1.21. making intercession for us, as God and man, exhibiting his infinite merit, and the sufferings of his humanity, by showing of his bloody wounds, and (in such a manner as is convenient for the Son) making request to the Father for us, Rom. 8.34. that the satisfaction made by him to divine justice may be accepted on our behalf. And because all power is given to him in heaven, and in earth: S Mat. 28.18 there sitteth he administering of that kingdom which he hath purchased with his blood, by gathering his subjects together into the unity of a Church-catholique through the Gospel, externally dispensed in the word and sacrament, and internally by his blessed spirit enlightening the mind, mollifying the heart, and converting the whole man to God. By showing them the way which leadeth to everlasting happiness, and by conducting them therein by the scriptures, and by his Spirit. By experimenting the graces which he hath conferred on them, through many and manifold temptations, and afflictions, whereby they are taught to know the sufficiency of his grace, and to live a new and spiritual life by faith. By saving and defending them against all their enemies ghostly and bodily; in limiting their power, so that they shall not be able to do unto them the hurt that they intent; in giving to his people faith, patience, and spiritual fortitude to resist and withstand them; in moderating their sufferings, and in causing all things to work together for their good. By bringing all his enemies to confusion, in permitting them to go on in unbelief, and hardness of heart not to understand, not to repent, not to believe the Gospel, that so their damnation may be just. And having administered his kingdom in this manner, till the Gospel shall be preached unto all nations, till Antichrist shall be revealed, the Jews converted, and the whole number of his elect completed; 1 Thes. 4.16 Then shall the Lord Jesus descend from heaven with a shout, with the voice of the Archangel, and with the trump of God; and the dead in Christ shall rise first. Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air; 17. and so shall we ever be with the Lord. Thus endeth the Sacred and most mysterious History of Man's Redemption; to the praise and honour of our Lord Jesus Christ. Amen. FINIS. AN Alphabetical Index, setting forth the heads of things chief insisted upon. The figures direct to the Folio. A. ADAM's sin. 1. The Ark, 19 history of it, 22. Altar of Incense, 20. brazen Altar, 21. Aenon, 132. Apostles. Ordained; why so called; the number of them. 156. What they were, 157. sent forth two and two, 166. how laid into the foundation, 178. petition for increase of faith, 198. Annas sendeth Christ to Caiaphas, 239. Acceptable year of the Lord begun, 97. Angels. Angel's tutelary, 189. Angel sitteth upon the stone, 259. Angel sitteth in the Sepulchre, ib. Two Angels in the Sepulchre, 260. Archelaus made King or Ethnark of Judea and Samaria, 92. Architriclinus, 119. Arimathea, 254. Atonement, the day, 37. B. SAint John the Baptist, 60, 61. Saint John the Baptist, 99 his raiment, 100 his food, ib. his Preaching and Baptism, 101, 102, Pharisees and Sadduces come to his baptism, 102. Publicans and Soldiers also come, 103. Jews send Priests and Levites to him, 112, 113. testifieth Christ to two of his disciples, 114, 115. goeth into Galilee, 137. his legation to Christ, 161. His decollation, 167. His body buried by his disciples, 169. Baptism. The word Baptism, 133. Baptism defined, ib. The parts of it, 134. the external part, ib. the internal part, 134, 135. The analogical or sacramental relation, 135. For what causes ordained, 136. Bethlehem Ephratah, 67. Bethsaida, 116. Bethesda pool, 151, 152. Bethabara, 104, 105. Bethany, 204. Blasphemy against the holy Ghost, 228. Blessedness of Christ's mother, 164. the cause of her coming to him as he was preaching, 65. Two blind men restored to sight, 149. Breast plate of judgement, 28. Brotherly correption and remission, 190. Brook Cedron, 235. C. GOlden Candlestick, 20. Covenant. Covenant of grace, 2. diversely administered, 5. how in the first period of time, 6. renewed with Abraham, 8. disposed into the form of a Testament, 17. the legal part, ib. the evangelical part, 18. Circumcision. Concerning Circumcision, 8. the mystery 9 the use 11, 12. the periods of time. 13. Consecration of the high Priest, 30. Cyrus' his Sepulchre, 8. Christ. His nativity, 68 circumcised, and why, 71. Why subject to the law, and in what manner obedient thereunto, 72, 73. By whom probably circumcised, 73, 74. taxed or enroled, 75. presented in the temple, 76. fleeth into Egypt, 78. place of his abode there, 88 his return, 91, 92. he grew, 92. was brought up to Jerusalem at 12. years old, 93. why he went up then, 94, 95, subject to his parents, and how, 96. Baptised by Saint John, 104. went up straightway out of the water, 105, 106. goeth into the wilderness to be tempted, 106. His first temptation, 108. His second temptation, 108, 109. His third temptation, 109, 110. The devil departeth from him for a season, 110. cometh to Jordan the second time, 113, 114. goeth into Galilee, 115, 116. present at the marriage in Cana, 118. His first miracle, 120. goeth to Capernaum, 126. His baptism, 133. His departure out of judea into Galilee, 137. raiseth the widow's son, 161. dispossesseth a blind and dumb devil, 162. Teacheth the people in parables, 165. cometh to Nazareth the second time, 166. Taketh his Apostles to a desert place, 170. feedeth five thousand with five loaves and two fishes, 171. Walketh on the sea, ib. arriveth in the land of Genazereth, ib. healeth the daughter of the Canaanitish woman, 173. one that was deaf, and had an impediment in his speech, ib. feedeth four thousand with seven loaves, & a few little fishes, 174. healeth a blind man, 175. interrogateth his disciples, 176. foretelleth his passion, death and resurrection, 185. is transfigured, ib. Teacheth his Apostles humility, 189. prohibiteth scandal, ib. goeth to the feast of Tabernacles, 193, is the good shepherd, ib. cureth an hydropic man, 196. journyeth towards Jerusalem, 201. exhorteth to enter in at the straight gate, ib. blesseth the little children, ib. Rideth into Jerusalem, 206. curseth the fruitless figtree, 208. Refuseth to show his authority, ib. foretelleth the destruction of the Temple, persecutions to the Gospel, calamities to the Jews, and signs of his second coming, 210. His last , 212. instituteth the sacrament of his supper, 214. blessed and gave thanks, 215. what was the blessing or thanksgiving, ib. broke the bread, and took the cup, 216. gave the bread and the cup, 219. His presence in the Eucharist, 221. commandeth the participation of it, 221 222. the explication, 229. 230 His protestation, 231. 232. Foretelleth the offence of his Disciples, and Saint Peter's denial, 233. His farewell Sermon, 234. sorrowful in soul, 235. 236. goeth into Paradise, 256. descendeth into hell. ib. His resurrection, 258. 259. His first apparition to St. Mary Magdalen, 260. His second apparition to the other women, 261. His third apparition to Saint Peter, 262. His fourth apparition to two of his Disciples, 263. His fifth apparition to his Apostles, the doors being shut. 264. appeared naked, ib. transferreth the keys, 265. His sixth apparition to St. Thomas with the other Apostles, 268. His 7th apparition at the Sea of Tiberias, 269. His conference with S. Peter, 270. His 8th apparition upon a mountain in Galilee, 272. His ninth apparition to St. James, 272. His tenth appari ion to all the Apostles at meat. ib. See Jesus. Capernaum, 126. 127. Caesarea Phlippi, 148 Centurions servant cured of the Palsy. 160 Corban, what it was, 172 Church compared to a material temple, 177. built upon Christ the rock, 179 D. Days, and months, and times, and years, which the Jews had, viz. new moons, etc. 35 Decree of the Emperor Augustus, 66. 67. Devil. Tempteth Christ in the wilderness, 106. his first temptation, 108. his 2d. temptation, 108. 109. his 3d. temptation, 109. 110. he departeth for a season, 110. two demoniak men cured, 143. Dumb man dispossessed of a devil 150. devil's petition 3 things, 144. a blind and dumb devil, 162. Decapolis 173 Dalmanutha, 174 Disciples. A threefold admission of Disciples 127. Disciples eat with unwashen hands, 172. reprehended and why, 175. 70 Disciples sent forth, 194. must bear their cross, ib. Darkness over all the land, 252. Desert belonging to Bethsaida, 170 Divorcement, 191 Dreams and their causes, 244 E. Feast of Easter, 37 Earth did quake, 252 Elements, both of them make but one Sacrament, 222. 223. Ephod. The linen Ephod 27. Robe of the. Ephod. ib. Ephod of the high Priest, ib. Excommunication. The power of it, 190. Eucharist. The presence of Christ in the Eucharist, 221. commandment for the participation, 221. 222. two several sorts of food. 222. Two sorts of taking, eating and drinking, ib. The promise, 223 how to be considered, ib. Evangelicall priesthood begun, 266 F. Faith. Concerning faith, 2. faith towards men, 3. towards God, ib. the efficient cause of justifying faith, ib. the matter, 4. the form, 5. the final cause, 5. observation concerning faith, 5. faith of the ancient righteous Fathers, 6 the efficient cause of their faith, 7 the matter, ib. the form and final cause, 8. The Feminalls, 27 Feast of Dedication, 194 Fear of hell fourfold, 217 G. Sea of Galilee, 128 Gadara, 143 Gates of hell, 18 Galileans slain by Pilate, 195 Gethsemane, 235 Girdle, 27 Gentiles, the first fruits of them, 86 God, how he was consulted with, 61. 62. Gospel. First preached by Angels upon Christmas day, 68 69. why first to the shepherds, 70. the mystery, 70. 71. Graves did open, 253 H. Herod. Troubled, 84. 85. slayeth the infants, 88 89. Herod Antipas his guilty conscience, 169 Herodias, the cause of her hatred against Saint John the Baptist, 168 Hermopolis, 88 History. Of the Tabernacle, and Ark, 22. of the holy city Jerusalem, 44. 45. 46. of the temple, 48. 49. 50. of the wise men. 77. of Nathaniel, 116. 117. of the Samaritan woman, 138. 139. of Jairus and his daughter, 146 147. 148. of the man that had the withered hand, 154. 155. of Lazarus, 204. 205. of Christ his triumphant riding into Jerusalem, 206. 207. of his last , 212. of the penitent thief, 249. of Christ his burial, 254. 255. Of his blessed resurrection, 258. 259. Holy things. Concerning those who were to administer in, or to attend upon holy things, 52. The Priests. The pontifical order, 53. Priests of the secod order, 53. 54. Levites, 55 Nethinims, Singers, Porters, 55. Officers and Judges, ib. Hony wild, what it was, 100 Hiericho, and the hlind man cured, 203 I. Jesus. The blessed name, 74. 75. Jesus goeth up to Jerusalem, 128. visiteth the Temple, 129. promiseth a sign, 130. cometh from Jerusalem into Judea and baptizeth, 131. 122. cometh into Galilee, 139 healeth the Ruler's son, 139. known of the devils, 140. healeth St. Peter wives mother, 141 stilleth the Sea, 142. cureth two demoniak men, 143, 144. cureth a paralytic man, 145. calleth St Matthew, 145. 146. cureth a woman of a bloody issue, ib. raiseth up jairus daughter, 148. 149. restoreth two blind men to sigh●, 149. 150. dispossesseth a dumb man of a devil, 150. goeth up to the at jerusalem, 151. cureth the impotent man, 152. avoucheth his authority, 154. ordaineth his Apostles, 156. his Sermon upon the mount, 158. cureth the leper, 159. 160. the Centurion's servant, 160. dispossesseth a dumb and deaf Spirit, 186. 187. payeth the didrachma, 187. 188. is denied entertainment of the Samaritans, 192. absolveth the woman taken in adultery, 193. cureth a man born blind, ib. preacheth repentance, 195. his Disciples must bear their cross, 197. leaveth the Priests and Pharisees to consult his death, 206. cometh to Be●hany six days before the , where he is anointed to his burial the first time, 206. avoideth the snare of the Pharisees, 208. 209. confuteth the Sadduces, 209. analyzeth the law, ib. questioneth them concerning Christ, ib. suppeth in the house of Simon the leper, and is anointed to his burial the second time, 211. beginneth his passion, 236. sweateth blood, ib. is apprehended, 237. bound and brought to Anna's 238 sent to Caiaphas, examined, 239. false witnesses produced against him, ib. adjured, 240. brought before Pilate, 241. accused, examined, answereth fully, 242. condemned, scourged the second time, led away to be crucified, 245. 246. beareth his cross, 246. fastened to it, 247. the form of it, ib. the superscription annexed, 248. He is mocked, 249 commendeth his mother to St. John, 250. cryeth out, ib. complaineth of thirst, 251. giveth up the ghost, ib. the time of his abode upon the cross, ib. confessed by the Centurion, 253. his burial, 254. the state of his soul after death, 256. See Christ. Incense sacred, 21. the mystery, ib. Infants slain by Herod, 88, 89. Jubilee of the 50th year, 38 judges and officers, 56 Judas. Agreeth to betray jesus for thirty pieces of silver, 211. his impudence, 232. he hangeth himself, 241. K. Keys. Of the kingdom of heaven, promised and given, 180. By what power, 181. what keys Christ hath, and what keys he gave to the Apostles. 182. Keys of two sorts, ib. how to be administered, ib. To whom promised and given, 183. the use of them, 184. the keys to be transferred from the legal, to the Evangeliall Priesthood, and when, 184. the performance of the promise, and the keys transferred, 265. L. BRazen Laver, 22 Lazarus raised from the dead, 204. legation of St. john the Baptist to Christ, 161 Leper cured, 159, 160. ten lepers cleansed, 192 Linen coat, 27. linen Ephod, ib. Levitical offerings, 32, Levites, 55 Locusts eaten by St. john the Baptist, 110 Loves in Christ towards his Church 120 M. MAn made in the image of God, 1 Martyrs, three sorts, 90 Martyrdom foretold to St. Peter, 271. Magdala and Dalmanutha; 174, St. Matthew called from the receipt of custom, 145. 146 Miracles. First miracle of Christ, 120. what they are, 120. True miracles, and the causes of them, 121. the efficient cause, ib. the matter of Christ his miracles, 122. the formal cause ib. the final cause, 123. Christ's miracles for the glory of God, 124 the secundary or less principal end of them, 125, 126 The Mitre, 27 Mount Calvary. 246 Mystery. Of the garments of the high priest, 29. of his consecration. 30. of the levitical offerings. Of the quotidian profeast. Of the new moons. Of the sabbath. Of the seventh day. 39 of the feast of Easter. Of the feast of Pentecost. Of the feast of Trumpets. Of the day of Atonement. 40. Of the feast of tabernacles. Of the sabbath of the seventh year. Of the jubilee of the 50th year, 43, Of the holy city Jerusalem, 47. Of the temple, 51, 52. Of the high Priests, 57 Of the Priests of the second order, ib. Of the Levites, the Nethinims, the Singers, and the Port●rs, 58. Of Officers and judges, 58. Of the Prophets, 62, 63. Of the Pitcher of water. 213. N. NAim, 161 Narration concerning the rich man and Lazarus, 198 Nathaniel, 116, 117 Nazareth, 67 Nethinims, 55 Nichodemus, 131 New moons, 35 O. Offerings. THe whole burnt-offering, the continual burnt-offering, the meat-offering, the drink-offering, the sin-offering, the peace offering, 32, 33 Observations concerning levitical offerings, 33 Officers and Judges, 56 Opinion of the people concerning Christ, 176 Mount of Olives, 235. P. primordial law, 1 Propagation of Adam's sin, 2 Periods of times to be observed, 13 Paschall Lamb. Concerning the paschal lamb, 13. the time, 14, the place, ib. the persons, 15. the ceremonies, the meaning, the mystery, ib. the use, 17. Priests. The high Priest's garments, 26. his consecration, 30. Priests of the pontifical order, 53. of the second order, ib. Priest's first consecrated, 54 chief priests consult to suppress the rumour of Christ's resurrection, 262. Porters, 55. Paralytic man cured, 145. Prophet's wha● they were, 58, 59 Pharis●es what ●hey were, 102. Pharisees reproved, 174. Saint Peter. His confession, 177. his prerogative, ib. a stone of the spiritual building, 178. his function, ib. his denial, 239. runneth to the sepulchre, 260. Period of time, the second, 66. St. Philip first called to be Christ's disciple, 116. Publicans what they were, 103 Parable. Of the labourers, 194. of the lost sheep, and of the lost drachma, 1ST of the prodigal son, ib. of the unjust steward, ib. of the importunate widow, 199. of the ph●●see and the publican, ib. of the pounds, 204. parables signifying the reprobation of the jews, and vocation of the Gentiles, 208. The parasceve. 254. The plate of gold, 28. Pool of Bethesda, 151. Poor man quarrelled by the jews, 153. Pentecost a feast, 37. Pilate. Sendeth Christ to Herod, 243. his second policy, ib. his third policy, 244. his wife's dream, ib. washeth his hands, 245. condemneth Christ to be crucified, ib. his punishment, 246. Q. QUestions proposed by the disciples of St. john the Baptist, 146. By the pharisees, 198. R. Recapitulation. OF the first book of the Sacred and mysterious history, 64, 65. of the first two years' o● Christ his age, 90. from the expiration of the second year, to the expiration of the thirtieth year of his age, 111, 112. of the one and thirtieth year of his age, 150. of the two and thirtieth year of his age, 175, 176. of the three and thir●●●●ar of his age, 199, 200. 〈…〉 expiration of the three 〈◊〉 ●rtieth year, to his Ascen● in fine. Remission of sins. Remission of sins, 224. the ●●ice, 225. the grace, ib. remitted by God authoritatively, ib. by the Minister declaratively, 226. the means, ib. the subject, ib. How far God doth remit sins, after what manner, where remission of sins is, whether any sin be irremissible? 228. whether a sinner may despair, 229. whether the force and effect of remission of sins be more to be discerned in the world to come, ib. why God will forgive sins, ib. Rhemists' account of Christ's parables, 165. Remission how often it is to be done, 190. Robe of the Ephod, 27. Rocks did rend,. 253 S. Sabbath of the seventh day, 36. of the seventh year, 38. Sabbath profaned, 256. Sadduces come to Saint John's baptism, 102. what they were, 103. Sacrament of the Supper commanded, 202. Scribe, would follow Christ, 141. so would two other, 142. Sepulchre of Cyrus, 80. Sea of Galilee, 128. Samaritan woman, 138, 139. Singers, 55. Simon the Pharisee inviteth Christ to his house, 162. Salome her petition, and her sons. 202. Scribes and pharisees convinced of the irremissible sin, 163. Sin irremissible, what it is, ib. Sign of the prophet jonah, 164. Simon of Cyrene compelled to bear the cross. 246. Soldiers divide Christ's garments, 249. Solomon's porch, 195. Superscription of Christ's accucusation, 248. T. TAbernacle, the mystery of it, 18. history of the Tabernacle, and of the Ark, 22. feast of Tabernacles, 38. Temple, history of the temple, 48, 49, etc. Temptations of Christ in the wilderness, 106, 107, etc. Thabor mount, 158. Thief penitent, 249. Saint Thomas inaugurated to the priesthood, 267. his incredulity, ib. Times distinguished into two periods. 6. Traditions of the pharisees reproved, 172. Transfiguration of Christ, 185. U. VRim and thummim, 28. Virgin Saint Mary neither reprehended nor rejected, 119. Veil of the temple rend, 252. W. WIsemen, Their coming to Christ, 77. the time of their arrival, 78, what they were, 79. probably kings, 81 from whence it was that they came, 82. They go into judea by divine impulsion, 83. the star their guide, ib. they come to Jerusalem, 84. Herod troubled at their coming, 84, 85. are sent to Bethlehem, 85, 86. they were the first fruits of the Gentiles, 86. Wild honey, what it was, 100 Wilderness of Arabia Petraea, 106, 107. Women. Cured of a bloody issue, 147. she erecteth a statue, ib. a crooked woman cured, 196. Withered hand, the man cured who had a withered hand, 154, 155. Widow's son raised from death, 161. Wine mingled with myrrh, 247. Y. ACceptable year of the Lord, 97, 98. Z. ZAccheus, the story of him, 203. FINIS.