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 Jewes which also waited for the kingdom of God a good man and a just who had not consented to the counsell 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 Jewes who came to Jesus by night St. Joh. 3.1 2. and had formerly declared against them St. Ioh. 7.50 51. concerning his buriall to the end that he might not be laid or cast aside with the other malefactours but might have an honourable interment Whereupon Ioseph went in boldly unto Pilate and begg'd his body for it did belong unto him to dispose of it Pilate marvelling 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 Ioseph who took it down from the crosse having first bought fine linnen to wrap it in Then came Nicodemus bringing a mixture of myrrhe and aloes about an hundred pound waight So they did unto the body according to the manner of the Iewes viz. they washed it for the Iewes did wash the bodies of the dead before they wrapped them up for the grave Act. 9.37 Then they wound it in the linnen clothes with the spices as the manner of the Iewes was to bury which being done they caused it to be carried into a garden neer at hand where was a new sepulchre wherein no man had ever been laid which Joseph had made for himselfe causing it to be hewen out of the rock intending it for himselfe when he should depart 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 doore 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 artificiall day from the ninth houre to the twelfth to do it In which pious act Ioseph and Nicodemus did wonderfully cooperate with the divine providence and will of God 1st To keep that sacred body from corruption with the myrrhe 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 tombe hewen 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 stollen For which cause God also would that a great stone should be rolled to the dore 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 testifie 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 needlesse for them to wrap his body in such a quantity of myrrhe and aloes to keep it from putrifaction which God had promised not to see corruption But the Jewes thought they would make all safe enough therefore the next day that followed the day of the preparation the chiefe 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 daies I will rise again Command therefore that the sepulcher be made sure untill 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 errour shall be worse then 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 sepulcher sure sealing the stone and setting a watch Thus did these sanguinarious hypocrites to satisfie their owne malice Prophanation of the sabbath most impiously prophane 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 hel to open the gates thereof to all believers and in particular to prepare a mansion for the penitent thiefe according to his own word and promise upon the crosse To day shalt thou be with me in paradise And having first opened the kingdome of heaven he then persues his victory against the enemy who had caused the gates of that kingdome to be shut against all mankinde by sin This he doth by descending into hell for that he did descend into hel 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 publick worship by the minister and by the people standing Also in the administration of the holy sacrament of Baptisme where the party baptized doth professe 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 lesse the grave or the pains and torments such as he suffered in his soul upon the crosse least of all a temporall 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
should overthrow the Devill and all his power purchasing for him salvation and everlasting life Finally the finall cause The finall cause of their faith for the first and principall end of it was the glory of God the Author of their faith and the Redeemer of their soules 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 administred 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 c. Rom. 4.16 Gal. 3.9 and with his Seed generally with all the Faithfull 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 faithfull Abraham for they are the spirituall Seed Specially with the People and Nation of the Jews the carnall Seed He draweth his Covenant into Articles indenteth it Gen. 17.11 12 13 14 and setteth his Signe or Seal unto it the Signe 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 downe 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 fore-skin of the flesh of the Male kinde was cut off according to Gods 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 antient 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 Gods commandement 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 daies 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 travelled in the Wildernesse 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's Wife had cut off the fore-skin 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 uncleannesse by Nature and the propagation of Originall 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 naturall uncleannesse of ours must be taken away or we cannot be saved This is a second birth as Christ said to Nichodemus Marvell 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 signifie 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 prolifick 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 signifie the uncleannesse 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 uncleannesse of heart and action must be circumcised and cut off it must be cast away as the prepuce throwne 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 Sion elect and pretious the corner stone who by his Spirit doth
be born Concerning the Star it selfe Which Starre if it were a starre and not rather an Angell in form of a starre for Angels are sometimes in the Scripture meant by the name of starres as it is in Job when the morning starres sang together and all the sonnes of God shouted for joy Job 38.7 And in the Prophecie of Isaiah The Devill before his fall Isa 14.12 obtaineth the name of Lucifer or day-star I say if it were a Star it is to be differenced from all other starres 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 caelestiall matter The matter of this was Aereall or Angelicall 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 aire By Motion the motion of those stars is circular the motion of this star was not circular but straight By splendency those stars shine and glister by night this star had its fulgour and brightness also by day By Duration those stars are perpetuall 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 travell 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 starre 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 dayes of Herod the king behold there came wise men from the East to Jerusalem saying where is he that is born king of the Jewes 2. for we have seen his starre in the East and are come to worship him Jerusalem was the Metropolis of the whole Land it was the royall 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 Magi 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 entred into the city they make enquiry every where shew the causes of their comming and relate the wonderfull apparition of the starre which they had seen in their own country Kings 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 newes and is troubled which is properly spoken of water when it is mudded and stirred and all Ierusalem 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 Iewes had of their Messiah at that time wherein the Scepter was departed from Iudah in his persoâ— and the seventy weeks of Daniel almost expired He knew well enough what a great Prince the Iewes 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 happie above all nations He also well knew the manners of the Jewes and what they were a rigid obstinate stubborn generation of people apt to rebell and to betake themselves to armes upon every occasion He considered that the kingdome 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 generall hatred of all the people He was most ambitious and jealous of his crowne as is most apparent unto them who read his life and acts set forth at large by Jâ—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 Scepter again to the house of David Hierusalem also not seeing what cause she had to rejoyce in the birth of the Messiah was no lesse troubled what to do whose part they should take whether Herods or the young King's what would become of the city and of the temple in so great a confusion of things as they fancyed to themselves through their own blindnesse unbeliefe and hardnesse of heart For Herod there was but one way as he thought to secure himselfe and his kingdome to himselfe and that was to cut off the young Plant before he was grown up and by his death to rid himselfe of further fears and jealousies Wherefore he calls to councill the chiefe priests who were as hath been said before the highest or the chiefest of the severall courses orders or lots the heads of the severall families 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the chiefe priests foure 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
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 signe to be from hell tempted him and sought of him a signe 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 suddainly to thunder and rain as the prophet Samuel did But he apologizeth and recriminateth By the apologie 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 apologie is grounded upon two arguments whereof the first is taken from the absurdity of the consequence as if he should say how irrationall is this How doth Sathan cast out Sathan is his kingdom divided or doth he himself seek the ruine 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 Sathans kingdom and of Sathans house how then do I by Sathan cast out Devills or by whom doe 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 Sathan against his will were I not stronger then he can any man enter into a strong mans house and spoil his goods if he be not stronger then that strong man first to bind him and then to spoil his goods If I therefore have entred into Sathans 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 despoyled him of his goods as you may see in this demoniak am I not then stronger then Sathan And if stronger then Sathan 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 then 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 gaine 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 wilfull 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 signe of the Prophet Ionah that he denyed them a signe from heaven that is to say such a signe and in such a manner as they desired But yet promised the signe of the Prophet Ionas 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 dayes was in the Whales belly and during that time no better then dead but then the fish could hold him no longer for then the Lord spake 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 Ionam 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 Whales 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 Queene 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 Devill whom he would cast out of the world by the power of his Gospell 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 Marcella or whosoever it were Blessedness of Christs mother cryed out as in a divine rapture Blessed is the wombe that bare thee and the paps which thou hast sucked Indeed the wombe 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 replyeth saying yea rather blessed are they that heare 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 comming to Christ as he was preaching No doubt but the cause of their comming was good and as they thought at that time necessary peradventure to perswade him to take some pitty upon himselfe considering his long fasting and continuall pains which also
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 prevaile against it 18 And I will give unto thee the keyes of the kingdome of heaven and whatsoever thou shalt bind on earth shall be bound in heaven whatsoever thou shall loose on earth 19. shall be loosed in heaven No doubt but the Apostles did highly rejoyce and were exceedingly glad to receive such a promise frâ—m Christ and began also to think of the performance of it The keyes to be transfer'd from the legall to the Evangelical priesthood and when and when it should be that such keyes with such power should be confer'd 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 loosing from the legall 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 least his passion should be hindred for had they known him to have been Jesus Christ indeed they would not have crucified him he began to shew unto his Disciples how that he must go to Hierusalem and suffer many things of the Elders 1 Cor. 2.8 and chiefe 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 Hierusalem 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 kâ—ngdom of heaven At this all the Apostles being over-charged 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 behinde him for that by giving him such counsell he savoured not the things that be of God but those that be of men For what if the counsell 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 counsell which was against the determinate counsell and fore-knowledge of God for the redemption of all mankinde by his death upon the crosse he was Satan and an adversary who must get behinde him viz. cease to withstand the will of God by carnall counsell 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 temporall 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 comming in his kingdomâ— intimating thereby that glimpse of his glory vvhich he would shew unto some of them by his transfiguration if not rather the destruction of Hierusalem which Saint John lived to see And after six daies saith Saint Matthew and with him Saint Mark but Saint Luke About an eight daies after these sayings S. Mat. 17.1 S. Mar. 9.1 S. Luc. 9.28 That is to say six compleat daies after he had so said not accounting the day that he spake nor the day that he ascended into the mount The transfiguration of Christ but only the six intervening daies 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 speciall favour and familiarity which they had with their Lord above the rest and why that he only knoweth But his speciall favourites he had in every degree He had many disciples multitudes of disciples but out of the whole number he made a more speciall 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 himselfe would come There was a more speciall 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 externall forme 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 owne expression It was for his disciples sake to whom he would shew 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 Hierusalem 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 Fathers testimony from heaven Of the disciples question concerning the comming 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
parable of the lost sheep The parables of the lost sheep and of the lost drachma and of the lost drachma he sheweth that there shall be joy in heaven and in the presence of the Angels of God over one publican or sinner that repenteth more then over ninety and nine proud hypocrites such as Pharisees were just in their own eyes who would find no sins in themselves to be repented of And so likewise for the younger son the prodigal Gentiles the elder to wit the Jews disdaining v. 7. 10. Parable of the prodigall 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 faithfull stewards of the goods of their Lord whether spirituall graces or temporall blessings and by the Mammon of unrighteousness the goods of the world for mammon is a Syriack word and signifieth riches to acquire many friâ—â— for the kingdom of heavens 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 unrighteousnesse being themselves covetous and knowing that temporall riches are promised by the letter of the law they derided him shewing by outward actions and gestures that they had him in scorn and derision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But he reproveth their hypocrisie shewing that the Law and the Gâ—spell 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 spirituall v. 14.15 16 17 18. and Evangelicall sense and meaning shall not be frustrate Foretelling them further that the covetous Jews shall be denyed 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 parabolicall and not rather in part historicall so far as concerneth the persons their conditions here and their severall estates after death but parabolicall 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 testifie unto them together with Abrahams 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 encrease 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 withall waiting upon Gods 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 raign within us But to his Disciples he discourseth otherwise concerning the kingdome of God Warning them after his passion to expect his second comming in glory telling them in what manner he will come willing them to be alwaies prepared for that many will be suddainly surprized like the old world and the men of Sodom Aâ—â—â—â—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 carnall opinion concerning the worldly kingdome of the Messiah they reply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where Lord in what place shall it be where they shall be thus accepted or rejected His answer is aenigmaticall intimating that they shall be gathered unto him from all places of the world 37. like as the Eagles flye from all quarters to the dead carcass 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 spake to this end that men ought alwaies 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 justifie 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 justifie himself to God For every one that exalteth himselfe shall be abased and he that humbleth himselfe shall be exalted And now we must again take notice how the covenant was further administred by him this year for the breaking of the Serpents head and for the abolishing of the old testament The Recapitulation By interrogating the Disciples concerning himselfe By making good
for like as he rose by his own power even so did he go forth by his own power notwithstanding the stone nor needed he the ministery of an Angell or that the stone should be rolled back for his going forth The Angell descended and caused the earthquake to the end that the Souldiers being terrified and affrighted with the presence of the Angell and with the earthquake might flie away from the sepulchre and make report of that which they had seen And he rolled away the stone for the womens 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 runne 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 annoint 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 Angell sitting upon it An Angell fitteth upon the stone S. Mat. 28.5 6 7. Being sorely affrighted at his presence the Angell comforteth them bidding them not to feare 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 loe I have told you So they entred into the sepulchre An Angell 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 yee seeke 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 affraid and bowed their faces to the earth they said unto them why seeke ye the living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that liveth among the dead He is not here but is risen Remember how he spake unto you when he was yet in Galilee 6 7 8. saying The Son of man must be delivered into the hands of sinfull men and be crucified and the third day rise again And they remembred 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 spake unto them these words there which so soon as they had heard and remembred 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 out-ran Saint Peter and came thither first but he went not in but abode the comming of Saint Peter who was hasting on with speed yet he stooped down and looked in and saw the linnen clothes lying Saint Peter came and went in first without delay and St. John followed and they both saw the linnen clothes and the napkin Whereupon Saint John believed that he was risen S Luc. 24.12 S Joh. 20.3 4. c. 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 againe 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 Sepulcher S. Joh. 20.11 And seeth two Angels in white sitting the one at the head and the other at the feet where the body of Iesus had layen 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 her selfe 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 gardiner 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 Iewes should insult and offer indignity to his dead body Then Iesus openeth her eyes to the end that she might know him and calleth her by name saying Mary 16 She turned her selfe and saith unto him