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
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
his body was gone indeed â—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 himselfe Which vvhile 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 severall waies vvere whereof two vvent on either side of the towne and one thorough it for so the scituation of the tovvne is described But he made as if he would have passed by the tovvne 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 dwelt there to tarry with them And it came to passe as he sate at meat with them he took bread and blessed it and brake v. 25 26 27 28 29 30 31.32 and gave to them By his ordinary benediction and usuall manner of breaking bread they knew him who yet had not knowne 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 vvas suddenly gone out of their sight so that they did not see nor observe when he went such therefore are the supernaturall 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 doores â—eing shuâ— 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 rose up and made towards Hierusalem 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 comming 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 knowne of them in breaking of bread But Saint Thomas who did not believe regarded not to hear but withdrew himselfe from the company So Saint Augustine will reconcile Saint Luke vvith Saint John Aug. de concord Evang. And so as they continued the narration vvhich they made Jesus himselfe 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 suddain appearance and because they knevv that the dores vvere safely shut for fear of the Jewes that did terrifie and affright them And indeed he came in the dores 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. vvhen the Angell brought Saâ—â—t Peter out of prison much lesse did he come in at the window or chimney or by altering the substance of the doores that so his body might penetrate or pierce throughe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Justine Martyr or whosoever else vvas the author of those questions and ansvvers ad Orthodoxos which go under his name Q. 117. Things aequipotentiall are alike to be believed whether they be granted or denyed To be born of a pure virgin and to come forth of her wombe 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 vvhen the doors vvere 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 naturall reason He appeared naked Curiosity enquires whether he shewed himselfe unto his Apostles naked or apparelled And because they knew that the soldiers had stripped him of all his garments and that the linnen cloaths vvherewith 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 shewed ours also in the resurrection It was not needfull for him to be apparelled who would presently convince them of the verity and truth of his naturall body by permitting them to feel it and by shewing 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 wayes 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 shewing them his hands and his feet whereby they might well know that it was no other but even he who had been nayled 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 c. proving by them the necessity of his passion and of his death and of his resurrection upon the third day and of the Gospell to be preached and testified by them unto all nations beginning at Hierusalem 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 legall to the evangelicall priesthood their sorrow was turned into joy For then was it done unto them according as he had said I will see you again and your heart shall rejoyce 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 keyes of the
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 ministred unto the priests Which Nethinims were the stock and progeny of the Gibeonites whom Ioshuah and the Princes spared because of the oath which they had sworn but yet condemned to perpetuall 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 foure thousand of the tribe of Levi to be Singers The Singers distinguishing them by lots into foure and twenty orders courses or lots according as their lot fell and to give attendance in their severall 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 prophesy with harps with psalteries and with cymballs and with lively and audible voice to praise and glorifie 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 linnen 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 ware a linnen Ephod The Porters He appointed likewise foure thousand of the tribe of Levi to be porters distinguishing them by lot into foure 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 ministring vessells to bring them in and out by tale Also to oversee the vessells and all the instruments of the Sanctuary and the fine flower the wine and the oile and the franckincense 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 mony 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 Kings secretaries So David had Seraiah for his scribe and Hezekiah had Shebna for his scribe And such a one is expresly called the kings scribe The second sort of scribes were scriveners or publick notaries who wrote instruments and drew publick 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 Ieremiah To whose dexterity and quicknesse in writing David alludeth in the book of Psalmes 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 gospell 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 Gospell 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 lawfull 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 kingdome of heaven is like unto a man that is an housholder which bringeth forth out of his treasure things new and old Yet for their pride S. Mat. 13.53 hypocrisie 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 fulnesse 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 Christs priesthood in his Church his sacrifice intercession expiation and doctrine whereby the Church is enlightned as the temple was by the lamps ordered by the high priest and spiritually fed and nourished as by that shew-bread 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 typicall persons and types of Christ upon some respects even so upon other respects they did signifie and
them the Gospell 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 passe Unto you said he speaking with a lively and audible voyce is born this day in the city of David a Saviour which is Christ the Lord And this shall be a signe unto you ye shall finde the babe wrapped in swadling clothes lying in a manger Then immediately appear in the like glory and brightnesse and with the divine glory of him that was born shining round about them a multude of other Angels not seen to the shepheards at the first by the like lively and audible voice pronouncing the doxologie and declaring the fruits of the Gospell That God would by this wonderfull incarnation procure his owne 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 angells 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 shepheards abiding in the field keeping watch over their flock by night And lo the Angell 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 signe unto you ye shall finde the babe wrapped in swadling clothes lying in a manger And suddenly there was with the Angell a multitude of the heavenly hoste 13 14. praising God and saying Glory to God in the highest and on earth peace good-will towards men He that was born was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shepheard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good shepheard Why the Gospel first preached to the shepheards 1 Pet. 5.4 St Joh. 10.14 he was the great shepheard of the sheep Heb. 13.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe shepheard it was he who had honoured the shepheards 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 harmlesse such were the shepheards usually therefore the shepheards according to the divine wisdome 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 chiefe shepheard Wisd 8.1 by the preaching of the Gospell But this is not all for he had promised to his Church pastours according to his own heart which should feed them with knowledge and understanding Now he shewes what he will do with those pastours or shepheards and what the shepheards themselves must do Jer. 3.15 For it was not without great mystery The mystery that the shepheards were Evangelized by an angell from heaven to teach us to know that the divine revelations are first made manifest to the shepheards of the Church It was not without great mystery that the shepheards so soon as the Angells 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 shepheards 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 shepheards of the Church to use no delay when there shall be cause to enquire about matters of religion It was not without great mystery that the shepheards made known abroad every where the things wherewith they were Evangelized for this was to teach the shepheards of the Church to hide 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 shepheards 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 passe as the Angells were gone away from them into heaven the shepheards said one to another Let us now go even unto Beth-lehem and see this thing which is come to passe 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 childe And all they that heard it 18 19. wondered at those things which were told them by the shepheards 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 signe or mark of Circumcision in the flesh of his fore-skin 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 Gospell 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
in spirit filled with wisdom and the grace of God was upon him S. Luc. 2.40 41. Now his parents went to Hierusalem every yeare at the feast of the Passeover And when he was twelve yeares old they went up to Hierusalem after the custome of the feast And when they had fulfilled the dayes 42 as they returned the childe Jesus tarried behind in Hierusalem and Joseph and his mother knew not of it 43 But they supposing him to have been in the company went a dayes journey and they sought him among their kinsfolk and acquaintance And when they found him not 44 they turned back againe to Hierusalem 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 asking 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 Sonne 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 wist ye not that I must be about my Fathers business And they understood not the saying which he spake unto them And he went downe with them 49 50 51 52 and came to Nazareth and was subject unto them But his mother kept all these sayings 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 yeares almost which was from the time of their return from Hierusalem after that he had disputed with the Doctors he being then compleatly twelve years old and going on in the thirteenth year to the thirtieth yeare 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 yeare 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 Fathers eternall word The spirit of the Lord God is upon me because the Lord hath annointed me to preach good tydings unto the meeke Isa 61.1 2. he hath sent me to binde 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 yeare of the Lord. Which prophecie is repeated by the Evangelist in these words The spirit of the Lord is upon me S. Luc. 4.18 19. because he hath annointed me to preach the Gospel to the poore 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 yeare 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 Jubile of the fiftieth yeare That year was proclaimed by blowing up of trumpets of rammes hornes this year was proclaimed by the Ram himselfe 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 temporall rest unto the land of Canaan This year brought with it a spirituall rest unto the whole world That year proclaimed liberty and in that year all servants went forth perpetually free from corporall 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 Sathan had a perpetuall 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 sinne 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 equall interest in Christ according to that of St. Paul Gal. 3.28 There is neither Jew nor Greeke 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 Greeke nor Jew circumcision nor uncircumcision Barbarian Scythian bond nor free but Christ is all and in all Weeks in the scriptures are not alwaies weeks of dayes nor years are not alwaies years of months Though that acceptable yeare 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 comming 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 Ascention into heaven in which year he compleated all those things which God accepted at his hands to be done for the redemption of mankind by his Baptisme by his preaching by his miracles by his passion death buriall 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 raign of Tiberius Caesar Pontius Pilate being then governour of Judea and Herod being Tetrarch of Galilee c. as is noted by the Evangelist S. Luc. 3.1 which was the thirâ—ieth year of his age current Then began the Gospel of Christ to be published for then John the son of Zacharias
a Sacrament the first sacrament of the new Testament for the mysticall washing away of sin I shall not doubt but that he did pray that those who are baptized 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 speciall presence of the holy Ghost But it descended to bear witness unto Christ and to his Baptisme a baptism not of water onely as St. Johns 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 loosing the bond of sin reconciling the good of nature doe 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 Baptisme 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 baptized 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 washt away we are made free to everlasting life De Bapt. cap. 1. And Jesus when he was baptized went up straight way out of the water and loe 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 loe 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 spake from heaven the son was there presently baptized 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 Devill What wilderness that was it is not mentioned further then 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 terribâ—e 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 it self from the borders of Egypt and the red sea to Jordan and to the place where St. Iohn baptized 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 dayes Into this wilderness he came and there fasted forty dayes 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 compleating the number of forty dayes 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 law-giver the other the renewer of the law suppressed had terminated theirs The forty dayes being expired and he remaining in the same place the tempter the Devill the Prince of Devils who no doubt had tempted him before at severall times in his childhood and in his youth and in the wilderness for the whole forty dayes of his abode there as St. Mark S. Mar. 1.13 Luc. 4.2 and St. Luke do both of them expresly say came unto him thither to tempt him in a new manner and with stronger temptations then ever before the strongest of all that he could devise He saw that it was in vain for him to suggest sinfull thoughts or otherwise to attempt which way to creep into his heart by unlawfull desires by those waies he had alwaies 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 comming unto him with the greater confidence in such a desolate place Christ did not provoke the Devill to this combat he sent him no challenge he was led or driven to it by the spirit when the Devill came he gave not the onset but the Devill assailed him and then he received him with divine resolution and fortitude threw him prostrate and trode upon him It was fore-seen and fore-told by the Prophet in the spirit of prophecie Thou shalt tread upon the Lyon and Adder Psal 91.13 the young Lyon and the Dragon shalt thou trample under feet That therefore he might trample under foot this Lyon this Adder this young Lyon this Dragon Then was Jesus led up of the spirit inâ—o the wilderness S. Mat. 4.1 to be tempted of the devill Never was the like combat never were the like combatants never such a brabium or reward fought for The combat was not corporall but spirituall 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 Devill gives the onset for knowing him to be hungry he first
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 vvas ceased before Tertullians 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 Iud. cap. 13. It vvas not only a miracle but a great mystery and so do the learned fathers understand it though they diversly apply it Most of them to the sacrament of Baptisme vvherein a man is made vvhole of all spirituall diseases by the holy Ghost Among that multitude of impotent folk lay a certain man vvhich had an infirmity conjectured to be the palsie a disease vvherein 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 c. 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 beâ—â—use he did doubt of it for what impotent man vvould not be made vvhole But he vvould have him to behold the true physician whose comming 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 then others so that alwaies while he was comming 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 Iewes 2 and Iesus went up to Hierusalem Now there is at Hierusalem 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 blinde halt withered waiting for the moving of the water 4 For an angell went down at a certain season into the pool and troubled the water whosoever then 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 poole but while I am comming 7 8 9. another steppeth down before me Jesus saith unto him Rise take up thy bed and walke 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. Iohn calleth an high day S. Joh. 19.31 namely the first or great day of the feast in which they did eat the passeover and had eaten it the evening before the Iewes take upon them to quarrell the poor man that was made whole objecting to him the breach of the law It is the sabbath day The poorman quaâ—elled by the Jewes v. 10. it is not lawfull for thee to carrie thy bed It was indeed unto the Jewes a breach of the law and a great offence to bear any burthen upon the sabbath day for thus saith the Prophet Jeremiah Thus saith the Lord take heed to your selves and bear no burden on the sabbath day nor bring it in by the gates of Hierusalem Jer. 17.21 Neither carry forth a burden out of your houses on the sabbath day neither do ye any worke but hallow 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 walke Hereat the Jewes enraged 11. demand not the cure nor who it vvas that had healed him nor hovv or in what manner he had done it but vvho it vvas that had given him commission to carry a burthen upon the sabbath day What man is that which said unto thee Take up thy bed and walke 12 They enquire vvhat man it vvas to the end that they might persequute him But he that vvas healed could give no satisfactory ansvver for he knevv not vvho it vvas And Jesus had conveyed himselfe away a multitude being in that place 13 Then having first disposed his burthen he comes to the Temple to vvorship and to praise God Iesus findeth him there putteth him in mind of the benefit vvhich he had received to the end that he should be thankfull acknovvledge him the author and look more carefully to his vvaies hereafter Behold thou art made whole sin no more lest a worse thing come unto thee The man departed at that saying 14 vvent boldly to the Jewes and to the end that he might give God the glory and testifie of Christ told them that it vvas Jesus vvhich had made him vvhole And therefore did the Iewes 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 vvhen he told them by vvhat authority namely that God vvas his Father and that he vvas equall vvith him then vvere they the more enrag'd and sought the more to kill him Yet he maintains his vvord affirming the Fathers operation his to be all one in every thing and that he vvould do greater things then those miraculous cures for he would quicken the dead in soule 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. Iohn the Baptist his own miraculous works the witness of his Father from heaven at his Baptisme and the scriptures themselves which testifie of him And these are the things which we read to have
then 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 knowne to him that did it And he charged them lest he should incense the Iewes through envy to kill him before the time saith Saint Chrysostome 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 don 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. blinde dumbe maimed and many others and cast them down at Iesus feet and he healed them And upon the third day he fed about foure thousand men Foure 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 foure thousand with seven loaves and a few little fishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vulgar Latine keepes the distinction twelve cophini seven sporâ—ae I cannot think them to be baskets of equall 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 then a nicety so let it passe 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 scituated upon the Galilean sea the town of Saint Mary Magdalen and Dalmanutha a spacious plain thereunto adjoyning There the Pharisees and Sadduces came unto him tempting him and requiring of him a signe from heaven The Pharisees and Sadduces reproved but he sharply reproveth their hypocrisie who required that signe out of pride and curiosity having seen so many wonderfull 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 shew them any other signe from heaven but only the signe of the prophet Jonah which signe he made good by his death and blessed resurrection And he left them and entring 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 then one loaf While they were in the ship together he charged them to bevvare of the leaven of the Pharisees and of the leaven of Herod They being conscious to themselves of their ovvn 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 borrovv it of the Pharisees or Herodians This errour was both gross and childish and yet utterly a fault in them vvho it seemes had forgotten to take vvith them those seven baskets full of fragments that vvere left But it vvas by dispensation saith Theophilact to the end that being reprehended they might be amended and might come to the knovvledge 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 condemnes 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 tvvo late miraculous feedings of the five thousand vvith five loaves when they took up tvvelve baskets and of the foure thousand vvith seven loaves vvhen they took up seven baskets full of fragments and that therefore they did not understand concerning vvhat bread he spake 12. Then understood they how that he bad them not beware of the leaven of bread but of the doctrine of the Pharisees and of the Sadduces Then commeth he to Bethsaida He healeth a blinde man vvhere some of the inhabitants of that place besought him to restore a blinde man to his sight by a touch of his hand The ceremony vvhich he used in this cure vvas singular for he led him out of the tovvn because of the infidelity of those that dwelt in it saith Bede he spit in his eyes and put his hands upon him and asked him if he savv ought 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 vvas he cured perfectly at first because of the unbeliefe of those that brought him and for his ovvn imperfect faith fidem sequitur medela he vvould dispense his cures according to the faith of those that vvere to be cured by him Therefore vvhen his faith vvas 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 vvell knovv that he did it not for the praise and commendations of men he permits him not to go into the tovvn to publish it there but commandeth him to go avvay presently to his own house And now have we likewise to take notice how the covenant was further administred by him the year past for the breaking of the serpents head and for the abolishing of the old testament The Recapitulation By going up to Hierusalem at the third passeover after his baptisme 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 Centurions servant of a palsie By raising the widowes son from the dead By accepting a legation from Saint John the Baptist. By accepting the invitation of Simon the Pharisee By dispossessing
he calleth hell because it warreth all for hell and the devill is the prince of it Eph. 6.11 2 Cor. 10.4 The gates of hell therefore do signifie 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 evills which seek to subdue us to everlasting death As is well observed by Origen Saint Chrysostome Saint Gregory and others The gates of hell therefore may assault but they shall not prevail against the Church catholick utterly to extinguish it nor against any sound member of the same who is an homogeniall 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 plowed upon my back they made long furrowes The Lord is righteous he hath cut assunder 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 keyes of the kingdom of heaven promised and given that was the keyes of the kingdome of heaven then to be given when he shall be risen from the dead and shall have fully accomplished the work of mans redemption Saint Peter for the present was not in capacity and Christ himselfe was not yet fully manifested to be the Saviour and redeemer of all mankinde That promise therefore must be performed in its season after his resurrection and he performes 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 Jewes came Jesus and stood in the middest and saith unto them Peace be unto you And when he had so said he shewed 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 keyes of the kingdome of heaven is three-fold 1. The power of the Creator By what power Christ gave the keyes 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 it self 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 lyeth in the camp of warfare upon earth and is called the militant Church and must not then the keyes 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 wives head Is that head of his Church the Lord of heaven and hath he not the keyes to open the doors of heaven to that mysticall 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 keyes 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 Hierusalem 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 sinne 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 lye 27 For his sinne he was banished this city and the gates fast lockt 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 lock't by sinne and by the guilt thereof to bring in man and to open them to the faithfull S. Joh. 3.10 and to shut them against the unbelievers What keyes 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 two-fold possession he is Lord of the keyes For 1ly As he is one God with the Father he hath the same keyes which the Father hath even the key of authority to forgive sinnes Who can forgive sins but God onely 2ly As he is the Son of the Father made man and by the merit of his death and passion is that very lambe of God which taketh away the sin of the world he hath the key of excellency and by a speciall prerogative doth open and shut the gates of heaven Neither of these keyes gave Christ to his Apostles the keyes which they had by his Donation were ministeriall keyes 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 keyes as St. Chrysostome 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 Keyes of two sorts of knowledge and of execution from whence also the keyes 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 door-keeper in the Lords temple well knowing whom to admit and whom to repell 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 administred 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 baptized him The manner also how these keyes are to be administred 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 keyes are again to be distinguished For there is the key of Order which doth belong to the inward court of conscience and by the ministery of the Gospell 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 haâ—â—s of what degree or title soever he be by that authority which is delivered unto him to preach the Gospell and to administer the Sacraments And there is the key of jurisdiction whereby Ecclesiasticall censures as publick pennance for publick crimes admonitions suspensions excommunications and such like are enjoyned and inflicted which is not the common key of every priest but doth belong only to the Bishops and governours of the Church to whom it belongeth to bear rule and to preside as before is said Nor yet is this key adminâ—stred 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 Gospell 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 keyes were not promised unto Saint Peter only and excusively as to the other Apostles but omnibus cum Petro quia Petrus pro omnibus loquutus est Apostolis To whom the keys were prom sed 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 mutuall reference Christ demanded of them all saying Whom say ye that I am They all answered by the mouth of Saint Peter as a jurie of sworn men giving up their verdict by their foreman Thou art Christ the son of the liâ—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 it self 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 keyes promised before He sendeth them all forth with one and the same commission to preach and to baptize all the world over And this is the doctrine of the catholique 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 keyes of the kingdome of heaven the right of this power passed over unto others and that which is commended in express termes unto one is intimated unto all and Christ said it unto Peter singularly because the form of Peter is propâ—sed 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 wiâ—h the like or equall fellowship pari consortio both of honour and power Lib. de unit eccles And finally among many other St. Augustine who speaking of the keyes and of the power of binding and loosing 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 keyes super Johan The use of the keyes 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 ministery which God gave unto his Church But Christ would abolish the old Testament and legall worship therefore must he transfer the keyes to another priest-hood 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
they did pervert both his words and meaning he did not say that he would destroy the temple he did not speak of the materiall temple he did not say that he would raise any temple at all without hands but he spake of a living temple foretelling his resurrection upon the third day Destroy this temple and in three daies I will raise it up St Ioh. 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 witnesse agree together it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was not equall for though they were false witnesses yet they had not agreed betwixt themselves to testifie matter sufficient to condemn him Whilst these things were thus agitated in the palace of the high priest Saint Peter lapsed most miserably Saint Peters denial and three severall times according to that which Christ had foretold him denyed his Lord. For he together with Saint Iohn vvhen all the rest of the disciples provided for their owne security by flight follovved 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 denyed 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 mis-fortunes to be unto him he did devove himself to the Devill imprecating damnation to himself to be eternally separated from the glorious presence of God and a peculiar gift to the Devill for ever all which or so much in effect he most wickedly imprecated confirming his most impious imprecations by oathes 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 remembred 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 ô 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 denyall had the virtue of sacred baptisme For the right hand of the Lord Jesus Christ was present with thee to lay hold upon thee as thou wast slyding 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 councill 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 comming Hereafter ye shall see the Son of man sitting on the right hand of power and comming in the clouds of heaven At this the high Priest rent 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 councill 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 blind-folded him they buffetted him they smote him with the palms of their hands they call him Christ in dirision and they bid him to prophesie who it was that smote him and such was the insolency not onely 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 hang'd himself should have been his own clear gaines wherefore when he saw that he was condemned indeed he repented himself and brought again the thirty pieces of silver to the chiefe 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 hang'd himself some say by what warrant I know not upon that fig-tree which two dayes 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 lawfull 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 Potters 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 Sion 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
1.22 and almost over all nations This title read many of the Jews and among the rest the chiefe priests themselves who disliked it and therefore expostulated with Pilate saying Write not The king of the Iewes but that he said I am king of the Iewes 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 shewing the crimes which they had committed and for which they suffered But Pilate by this title doth justifie him from murther and sedition and such like crimes objecting against the Iewes 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 chiefe priests take offence yet Pilate who neverthelesse 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 souldiers 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 numbred with the transgressors Isa 53.12 Now as he hung upon the cross in that manner the souldiers divided his garments among themselves The Soldiers divide his garments and they being in number four divided them into four parts to every souldier 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 rent 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 Iesu Christi quadripartitam figuravit ejus Ecclesiam quatuor scilicet partibus in orbe diffusam in eisdem aequaliter id est concorditer distributam The apparell of our Lord and Saviour Iesus Christ of which foure 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 souldiers 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 c. 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 unbeliefe and hardness of heart they refused the pardon which they might have had This is cleared by the two thieves 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 thy self and us But the other thiefe repented 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 thiefe His repentance was hearty his conversion true and unfeigned his faith fully testified by the fruits of repentance an example unparalleld 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 commest into thy kingdome Faith is an immortall eye The mortall 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 seeth his kingdom beholds him crowned with glory and judging both quick and dead giving life and salvation as the onely true and proper Lord of life and of eternall glory No less to be admired was Christ his mercy whereby he granted him more then 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 mothers sister Mary 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. Iohn for her Son to love him as a son he must take her for his Mother to reverence love and succour 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 Iohns house upon mount Sion where she lived with him by the
be the Son of God The vail of the temple rent Having rendred his sweet soul into the hands of his most holy and most heavenly Father forthwith the vail of the temple which was a most beautifull 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 rent 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 linnen 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 Iew and the Gentile was broken down And forthwith the earth did quake The earth did quake not universally but in Iudea and about Hierusalem and by vertue of this earthquake the rocks did rent The rocks did rent not all the rocks of the world but some particular rocks in Iudea 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 Hierusalem 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 theeves and the place of dragons and there they appeared unto many that knew them therefore it seemes 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 Hierusalem which is above that so he that came down alone might go up with company He carried the soul of the thiefe 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 Centurions confession though the Iewes remained still blinded in minde and hardned in heart so as neither to have remorse of conscience for the perpetration of so great a wickednesse 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 darknesse 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 Truely 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 chast 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 evill 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 Centurions name was Longinus though some contend to have it so the Scripture names him not nor any of the antient 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 Marâ—yrdome It was the parasceue or day of preparation and every friday was a parasceue The parasceue 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 passeover Wherefore because the law had provided concerning those malefactours 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 downe 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 Jewes 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 crosse 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 brake the legs of the first and of the other which was crucified with him but seeing that Iesus was dead before they brake 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 paschall 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 filme about the heart containeth in it clear vvater to cool the heat of the heart Colum de re Anat. lib. 7. If this be true it is likely that skin vvas then pierced Hovvever the blood and the water setting forth in a mystery the great sacraments of the Church are pregnant proofes 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 vvhereby the dead revive vvhat is more clean then this blood vvhat is more salubrious then this vvound When the even was come which was the fourth part of the artificiall day The history of his buriall Arimathea called the Even as hath been observed before and began from the ninth houre Joseph of Arimathea a city scituate sixteen miles from Hierusalem towards the north-west
kingdome of heaven from the legall 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 keyes 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 originall promise and which succeeded in all ages before the resurrection of Christ in that ministery which God gave unto his Church Gen. 3.15 to be administred 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 Gospell which they should preach He sendeth them as his Father sent him in like manner not with equall 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 keyes 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 keyes 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 keyes 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 fulness which he had by the hypostaticall union a ministeriall 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 then Christ himself For Tabitha whom Saint Peter raised from the dead by the power of Christ was no less truly and really raised then 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 ministery Commest thou to man or doth man remit thee thy sin Thou commest unto the Lord and to God the king of all who doth remit sins unto thee by the priest saith Saint Chrysostome And yet we must not say but that the Apostles themselves had a personall 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 twinne because peradventure he was a twinne by his biâ—th 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 expresly 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 baptize and consequently to administer the keyes 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 spake 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 shewed them his hands and his feet bidding them to handle and to see that it was he himselfe 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 keyes of the kingdom of heaven unto them and giving power unto them to remit and retaine sins All this Saint Thomas hears with a deaf ear and replyeth with resolution that he would not believe except he should see in his hards the print of the nayls 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 Peters denyall that he did but simulate and was not faithless indeed His incredulity was accompanied with blindnesse of mind whereby he did not understand what Christ had taught him concerning his resurrection upon the third day with hardnesse of heart not to be perswaded by all the Apostles with obstinate wilfulnesse that he will not believe unlesse he shall see in his hands the print of the nayls and put his finger into the print of the nayls 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 admoniâ—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
their comming 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 Iohn S. Luc. 3.15 whether he were the Christ or not to examine him strictly whether he would profess himselfe to be the Christ Which when Saint Iohn had absolutely and flatly denyed then 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 seemes by this that they held a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soul passing out of one body into another a doctrine fetch'd out of the school of Pythagoras and so thought that the soul of Elias being entred into him he might be the Elias who according to the doctrine of the Scribes should personally precede the Messiah Saint Iohn 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 denyed himselfe 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 enquire concerning that Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art thou that Prophet And when St. John who was a Prophet S. Mat. 11.9 and more then a Prophet had denyed 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 comming was prophesied by the Prophet Isaiah Isa 40.3 And when they demanded further why he took upon him to Baptize seeing he had confessed himself to be none of those who only as they thought might take upon them to Baptize 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 baptized by him though then they did not know him And this is the record of John when the Jewes sent Priests and Levites from Hierusalem to ask him who art thou S. Joh. 1.19 20 And he confessed and denyed 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 thy selfe He said I am the voyce of one crying in the wildernesse 232 23 24 make straight the way of the Lord as said the Prophet Esaias And they which were sent were of the Pharisees And they aked 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 baptize with water but there standeth an incogitancie of the Translators the word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly the vulgar Latine medius autem vestrûm stetit there stood one among you whom ye know not He it is who comming after me is preferred before me whose shooes 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 baptizing Chirst cometh to Jordan the secod time to receive the testimony of St. Jhon The messengers being so answered and departed the next day St. John seeth Jesus himself comming unto him not from the wilderness but rather from Nazareth Chirst cometh to Jordan the secod time to receive the testimony of St. Jhon where he had contained himself privately with his mother from the time of his temptation to the end and expiration of his baptismall yeare 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 commeth to Bethabara again where St. John remained all this time and baptized that so having received the testimony of his servant before all the people he might begin to make himself more publiquely known and by his divine doctrine and miracles manifest himself to be the son of God and the promised Messiah St. John no sooner seeth him comming but he cryed out in the audience of all the people bidding them to see and observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstratively that lambe of God that taketh away or beareth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstratively again as if he should say who onely beareth the sin of the world the whole body of sin as well originall sins as also all actuall 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 lambe which is offered twice every day at morning and at evening it is not the paschall lambe solemnly eaten by all the congregation of Israel once a year that can take away or bear the sinne of the world but this is that lambe 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 raign 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 withall that he knew him not then according to his bodily presence notwithstanding that his preaching and baptisme had no other end but to manifest him But now that he could confidently averre that this is he because he had seen the holy Ghost to descend upon him and because that he who sent him to baptize had given it unto him for a token whereby he should know him S. Joh. 1.29 30 The next day John seeth Jesus comming unto him and saith Behold the lambe of God which taketh away the sin of the world This is he of whom I said After me commeth 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 baptizing with water 31 And Iohn 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 baptize 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 ministery 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 lambe 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 Schollars and to hear his divine Doctrine Wherefore they call him Master and desire to know the place of his present abode Iesus 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 Iesus 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. Iohn 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 Iona 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 Iohn stood S. Joh. 1.35 and two of his Disciples and looking upon Jesus as he walked he saith Behold the lambe of God And the two Disciples heard him speake 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 dwelt 38 and abode with him that day for it was about the tenth hour One of the two which heard Iohn speake and followed him 39 40 was Andrew Simon Peters brother He first findeth his own brother Simon and saith unto him We have found the Messias which is being interpreted the Christ 41 And he brought him to Iesus And when Jesus beheld him he said Thou art Simon the son of Iona 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. Iohn and had been first proclaimed by him to be the lambe 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 Christs disciple Bethsaida saying Follow me Bethsaida was a town scituated upon the west-side of the Galilean sea in the tribe of Issachar fiftie six miles from Hierusalem 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 passe what a blessed night said he who is able to tell us what things they were which they heard of the Lord In Iohan. Tract 8. Saint Philip therefore had the honour and prerogative to be first called by Christs 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. Ioh. 21.2 where it is said that he was of Cana in Galilee it is diversly 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 Martyrdome 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 alwaies 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 seemes he was not altogether ignorant of the Scriptures as neither was Saint Philip himselfe 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
Fifthly Where remission of sins is Where doth he remit them Answ Remission of sins is no where but in the Church of God Ipsa namque propriè Spiritum sanctum pignus accepit sine quo non remittuntur ulla peccata ita ut quibus dimitâ—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 termes 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 shal blaspheam against the holy Ghost hath never forgivenesse S. Mar. 3.29 Blasphemy against the holy Ghost but is in danger of eternall damnation Which blasphemy against the holy Ghost is both against knowledge and against conscience by abnegation of the knowne truth by universall apostacy from Christ and from Christian religion by rebellion arising from the hatred of Gods truth together with a tyrannicall sophisticall and hypocriticall 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 evill of your doings from before mine eyes cease to do evill Learn to do well seek judgment 17 18. relieve the oppressed judge the fatherlesse 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 c. 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 judgment 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 judgment 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 wil forgive sins Why will he forgive sins Answ God will forgive sins for his owne 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 sheweth 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 benefactours 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 fathers countenance that it is not towards me as before Who would have thought that Pharaohs chiefe butler would so suddainly have forgotten Joseph and the interpretation of his dream But it was his ingratitude that he did not remember Joseph Gen. 40.23 but forgat 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 remembred not his hand nor the day when he delivered them from the enemy 43. How he had wrought his signes 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 passe 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 passeover 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 temporall bondage this is a deliverance out of an eternall 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 burthens of it this is a deliverance from hell it selfe and from the eternall torments of it By that deliverance they were brought into the land of Canaan by this deliverance we are brought into the kingdome
of heaven It is a deliverance that must never be forgotten and lest it should be forgotten he will have the memoriall 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 faithfull remembrance of him and we must have a thankfull remembrance of him We must have a faithfull 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 our selves 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 thankfull remembrance of him for this Sacrament is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grata beneficiorum recordatio a gratefull remembrance of benefits received it is grata animi significatio a thankfull signification of the mind for benefits received In which Sacrament we do commemorate Christ and his benefits in a speciall manner testifying our gratitude lauding praysing and magnifying the holy name of God therefore for it is by way of excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus having instituted and administred this great and mysterious Sacrament which hath obtained to be styled his body and blood and is so indeed unto every faithfull 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 untill the day that he shall drink it new with them in the kingdom of God his father This protestation is remembred 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 administred according to St. Matthew and St. Marke but before the divine institution of it according to Saint Luke and either before they did eat the Passeover or immediately after as they sate 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 administred Saint Matthew and Saint Marke what he said after supper and after that he had instituted and administred this Sacrament He was serious in his protestation he spake it twice and once at least confirmed it by his usuall attestation observed by Saint Marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verily I say unto you Two things he protesteth 1. That he would no more eat the passeover 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 dye He himself was the true passeover he would offer up himself and thereby antiquate the lesser passeover 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 passeover should be fulfilled in the kingdom of God that is to say after his resurrection for by his death the true paschall lambe was offered up and by his resurrection the passeover was fulfilled the old passeover that was then abolished the new passeover 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 kingdâ—m 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 dyed his body was passible and he stood in need of food but after he was risen his body was impassible 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 passeover 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 mysticall 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 passeover but he had not purged out the old leaven The impudency 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 ask't the question last of all that he was the traytor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Mat 26.25 Thou hast said Wherefore he complains of his impudency 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 spake he demanded Lord who is it Jesus answered He it is to whom