Galilee and again Luk. 9.10 Such a desert near to Bethsaida whither he retired with his Disciples returned from their preaching and where also he fed the five thousand with five loaves and two fishes and also where he is said to have bin alone praying Luk. 9.18 which seems to be the desert wherein was this Mountain And Rogier in his Terre Sancte L. 1. c. 10. saith the Oriental Christians conceive the same Desert to have bin the place of our Lords miracle of the five loaves viz. some where between Bethsaida and Tiberias And indeed many texts seem to confirm it not easily explained otherwise For Luk. 9.10 It is said to be a Desert near Bethsaida John 6.23 Tiberias to have bin near to the place and Boats to come from thence that carried away the people perceiving our Lord gone thence to Capernaum Mat. 14.13 The people said to have followed him from the cities on foot i. e. by fetching a compass whither he was departed by ship Jo. 6.14 Our Lords return to have bin first to Capernaum and after passing to Genezareth Mat. 14.34 which is called a transfretation because made over a great Bay of the Lake though not crossing it As for the 30 furlongs mentioned Jo. 6.19 these may be understood of their rowing to and fro against a contrary wind The latter feeding also of the four thousand Mat. 15.21 seems to have bin in the same desert the place being said to be near the Sea of Galilee at his return from the Coasts of Tyre and Sidon he not taking ship first but going there into a Mountain Mat. 15.29 And in the same mountain seems to have bin our Lords Transfiguration if we well compare the Context and our Lords motions before and after it His being in the Town of Cesarea Philippi or Decapolis lying North of the inferior Galilee see Mark 5.20 7.31 Mat. 4.25 a little before and returning to Capernaum after it See Mark 8.22 27. -9.2 30 Mat. 17.22 24. and the multitudes and Scribes there following and attending on him as usually about Capernaum Mark 9.14 well considering these I say Our Lords Transfiguration seems to have bin also in this Mountain And this from our Lords so much frequenting it as well as from his glory manisted there to have bin called by S. Peter the Holy Mount which hill also standing in the midst the chief habitation of his Galilean Disciples and Converts seems also to be the appointed place of his apparition to them after his Resurrection § 252 In this Mountain saith the Evangelist before the Election of his twelve Apostles our Lord continued all night in prayer leaving herein to us an example of our like preparation by much prayer before actions of any great consequence The matter of his prayer not expressed may partly be gathered from that most passionate one he made for these Apostles also a little before his passion for the conservation of them after his departure set down John 17. and from that at the same time made for the Head of them S. Peter that his faith might not fail Recommending these much to his Fatherly Benediction who were to be the twelve Foundations whereon his new Church was to be built for perpetuity maugre all the Gates of Hell Eph. 22.20 Mat. 16.18 who were to be the salt for seasoning and preserving eternally from corruption the putrifyed world ever since Adams fall and the Tapers to enlighten it sitting hitherto in the darkness of Heathenism and vain and uncertain Philosophy who were to suffer all the world over such hardships and persecutions and at last most cruel death for his Name and who were to have their twelve Names written on the twelve Foundations of the Golden Celestial Jerusalem Apoc. 21. Namely praying that these might be furnished and fortifyed with all Graces worthy so high a Profession but also herewith a most admirable resignation of our Lord to his Fathers good pleasure in the election of Judas Iscariot and in the entrusting him afterward with the common purse of his maintenance and charities which Judas however at the time of his Election he might seem in a capacity for such office preferrable before others yet our Lord then well foreknew his future ill correspondence with it and it seems from our Lords words Jo. 6.70 that a whole year before our Lords passion and this servants betraying of him he had then much of the Devil in him unless these words be to be understood prophetically and relating to his future Treason And for-as-much as these his twelve Apostles are a type of his Church this example of a Judas a thief and traytor found among them and yet so patiently admitted and tolerated by our Lord shews that it is not to be expected or exacted that his Church here on earth as to the external members thereof should ever be in a better condition but Tares mingled with the Wheat in this field and bad fish with the good in this Net And it is a note of S. Austin De Civ Dei lib. 18. cap. 49. making much against the Puritan Donatists Habet saith he inter â—os unum Judam quo malo utens bene passionis suae dispositum impleret ecclesiae suae tolerandorum malorum praeberet exemplum § 253 The Morning come he calleth up to him his disciples who it seems attended near hand and took their rest the night before at the foot of the Hill and out of them being a great number Luk. 6.17 that were his more constant followers and Auditors out of which number also he is said after this to have made a second election of 70 or 6 times 12 Luk. 10.1 answerable to the 70 chosen by Moses for his assistance Numb 11.16 He chose 12 persons according to the number of the 12 Tribe of Israel that they should continually wait on him hear all things he taught and bear witness afterward to the world of whatever passed and whom he might send abroad as he thought fit after first well instructed by him for it by two and two together to preach the Gospel as the harvest still encreased to whom also for this reason he gave the name of Apostles These were all Galileans and five of them his Kinsmen viz. 1. and 2. James and John sons to Salome according to the common opinion daughter to Alpheus or Cleophas brother to Joseph and 3ly James the less the 4th Simon of Cana one of James his brothers being called Simon and our Lord having kindred at Cana on which account was the invitation of his Mother to the marriage there and therefore is this Simon of Cana conjectured to be one of the Brothers and a Kinsman of our Lords And the 5th Judas Thadeus James Simon and Judas being suppose sons of Alpheus or Cleophas and of Mary his wife stiled therefore a Sister to our Lords Mother Jo. 19.15 because her husband was brother to Joseph and brother of Salome and called our Lords brethren Which Brethren it seems
be at his return from the Sepulcher whilst John as swifter on foot was then also gone before him to tell the Disciples the strange and joyful news For he doubtless together with John had much argued the case as knowing the Soldiers report of the Disciples a fable and that Enemies in spoiling the Tomb would in the chief place have taken the linnen and spices and friends not have stript the Body of them and from this also had called to mind the predictions of our Lord and of the Scriptures concerning his rising again intimated by St. John chap. 20.9 and so returned full of joy faith and hopes to see and reenjoy him But this appearance to Peter seems to have bin later being not known to the rest whom this Apostle would immediatly have acquainted with it when the women brought the same news nor yet when Cleophas and his companion took their journey to Emaus who knew nothing of it To this Apostle our Lord first appeared both as being the chief of them by whom he would have the rest confirmed in this faith before he further manifested himself to them and also as being one that more exceedingly loved him see John 21.15 and so more passionatly lamented the absence and loss of him as he also appeared to Mary Magdalen before the other women And also to him as one more dejected and disconsolate for so late and cowardly a denial of him at which also he might think our Lord having taken some great Displeasure withheld that gracious sight and fruition of him from him which he vouchsafed to the women for which denial so soon as our Lord was pleased to comfort his grief with this most beatifying sight we may imagine he straight fell down at his feet and with many tears begg'd pardon And so after our Lords suddain departure who now glorified entertained no long conversation with Mortals he hasted to the rest of the Society to confirm his Brethren herein as one of the greatest Authority with them and the first man that our Lord made choice of to preach the Resurrection to them But several of them still to force as it were our Lord to a more open and publick discovery of himself and not to entertain a joy hastily which defeated again would so much more deject them remained incredulous both after the testimony of Mary and of the women and of Peter see Mark 16.13 nor at first did they believe when he himself appeared to them For the apparition of spirits ran still in their mind see Luk. 24.37 and not seeing as too much of seeming human reason usually darkens-faith why our Lord if risen and having conquered Death should thus appear and disappear a sign the Apparition had no reality in it and should not come along with Peter to them and shew himself either to his friends or also to all the rest of the Jews to consolate the one and confound the other else who would credit a report of him risen that was not forth-coming or to be seen § 124 The same day two of the company in which were several other Disciples and Followers of our Lord besides the eleven Apostles consulting concerning the present affairs expecting no better news wept in the afternoon about some business into the Country to a Village called Emaus lying Westward some seven or eight miles from Jerusalem and not in the road towards Galilee One of these was Cleophas who was thought to be Brother to Joseph and so our Lords Uncle and his wife to be Mary of Cleophas Jo. 19.25 who is also called there sister to the blessed Mother of our Lord and who was one of the women that stood with the Blessed Virgin by the Cross and that this morning had visited the Sepulcher and brought the good news from thence who was also the Mother of James Jude Joses and Simon or Simeon All which were called our Lords Brethren and who probably all lived in the same family at least after the death of Joseph the Blessed Virgins Husband and lived at Capernaum after our Lords residence there see John chap. 2.22 Luk. 8.19 20. Mat. 12.46 of which sons of Cleophas and this Mary two James and Jude were chosen Apostles James in relation to the other Apostle James the Son of Zebedee being called James the less Mark 15.40 and Jude in the recital of the Apostles names Luk. 6.16 Jude 1. called his Brother so that those texts Mark 3.21 and John 7.3 5. are to be understood of his kindred or friends more remote or with exception at least to these only James there being called the son of Alpheus Alpheus is imagined to denote the same person with Cleophas or if this be not admitted we must stile this Mary not wife but Daughter of Cleophas and Alpheus to be Josephs Brother and her husband This Cleophas or Alpheus then we see had a near Relation to our Lord two of his sons being Apostles James and Jude and two of them afterwards Bishops of Jerusalem James first and after his Martyrdom his Brother Simeon § 125 He and his companion discoursing by the way of the things of which their hearts were full the merits of our Lord the Injustice and cruelty of the Jews and the defeatment of all their hopes by his death our Lord in the disguise of a Traveller overtook them and seeing them much dejected chearfully asked them what they were talking of that rendred them so disconsolate and sad upon which familiarity Cleophas thinking he could be no stranger to what had hapned nor to our Lords well known merits fell on deploring to him his cruel sufferings and all their hopes cut off by his death who had thought he a Prophet so mighty in word and deed should have bin the person that would have redeemed Israel Moreover that this was the third day after his sufferings on which formerly had bin some speech of his rising again that some women of theirs also going early to his Sepulcher there found not his Body and also said they had seen a Vision of Angels that told them he was alive and that some of their men also repairing thither found what they said true concerning the empty Sepulcher but no tidings or appearance to them of our Lord at all Whereupon our compassionate Lord representing himself also as a Disciple and great Admirer of Jesus freely and with a certain authority shewed them in running through the Books of Moses and the Prophets that those sufferings of the Messias and of his Death things which so startled them were necessary before his entring into his Glory and were every where presignified and foretold in the Scriptures Here he shewed them how all the legal Sacrifices were only Types of the killing and Oblation of the Messias and expiation of sin by his blood Here he remembred them of the representation of this only Son of God his being offered up by his Father by Abraham's offering of his only ion Isaac of the roasting of
13.55 are said to be James and Joses and Simon and Judas besides Sisters there also mentioned See Hegesippus apud Eusebi m l. 3. c. 10 26. and these are thought to be the sons of Alpheus supposed brother to S. Joseph and elsewhere called Cleophas and of Mary his wife See Matt. 10.3 compared with Matt. 27 56. called Mary Mother of James Mat. 27.56 Mark 16.1 and called Mary of Cleophas i. e as some suppose wife of Cleophas Jo. 19.25 and called there Sister to the Blessed Virgin i. e a near Kinswoman Unless we will suppose her to be wife of Alpheus brother to S. Joseph and Father of our Lords brethren and daughter to Cleophas a person distinct from Alpheus and Brother to Joachim the Blessed Virgins Father or to her Mother Anna. But if Cleophas be supposed Brother to S. Joseph then Alpheus may be brother to the Blessed Virgins Father or Mother and thus our Lords brethren will be his nearer Kindred Salome also wife to Zebedee is supposed a daughter of Alpheus and so her sons James and John our Lords Kinsmen I say these brethren of our Lord seem to have removed their habitation to Capernaum For they made not only this journey with him thither but here we find them again Mat. 12.47 compare 13.1 and Mark 3.20 21 31. comp 2.1 13. and 3.1 7. where the Synagogue is that in Capernaum And it seems their so solicitous looking after our Lord Mat. 12.46 was for his taking some refection the importunity and pressing of the multitude disturbing the due times of his repast Mark 3.20 and excluding his nearest friends from him and his zeal also of instructing the people and bringing them into the Kingdom of Heaven whom he campassionately beheld Matt. 9.36 as Sheep having no Shepherd which zeal some of his unbelieving Kindred thought mingled with some excess Mark 3.21 making him neglect his sustenance and the care of his Body Here it was also Jo. 7.3 as appears by the context that his Brethren perhaps having also some little touch of ambition spake to him that he would go and shew himself rather in Judea some of them having as yet some distrust of his Messiasship and high pretences when they saw him keep so much in Galilee though this necessary for prolonging his life till the time was come of his being offered up and far from Jerusalem and the Highest Court of the Nation there as also from the Court of Herod It is most probable also that these his Brethren attended on him in most of his peragrations and excursions through the other Cities and Towns of Galilee and elsewhere they and our Lords Mother are mentioned Act. 1.14 among the attendants of our Lord at his Ascencion and if they had not bin part of his ordinary Train and Auditors he would not have called two of them Viz. James and Jude to have bin of the number of the twelve And it appears that our Lord had many as it were constant followers of him besides the twelve by those 70 that besides the 12 were sent abroad by him by two and two to preach the Gospel Luk. 10.1 and by what S. Peter saith Act. 1.21 § 178 As for his Holy Mother also we cannot think but that she preferred the hearing of his Sermons the beholding of his wonderful works and the consolation of his ordinary Conversation beyond all other things of this world but by which also she became a great fellow-sufferer in all the affronts and reproaches given him in the most of his life time as well as at his death For we find many other women also as well as men that were his usual followers and every where provided necessaries for him and his Apostles As also afterward some of the Apostles in their Peregrinations had the attendance of women for providing them necessaries see 1 Cor. 9.5 And such of these as were rich ministred to him also of their substance Many women were there by the Cross Mat. 27 55 56. saith S. Matthew which followed Jesus from Galilee ministring unto him Among which saith he was Mary Magdalen Mary the mother of James and Joses our Lords Brethren and so she the wife of Alpheus And the Mother of Zebedees children Salome The same is said by S. Luke 23.55 24.10 he adding there Joanna the wife of Herods Steward And chap. 8.1 2 3. the same Evangelist saith that as our Lord went throughout every City and Village preaching c. the twelve were with him and certain women Mary called Magdalen Joanna Susanna and many others which ministred to him of their substance And we find Salome's request to our Lord for her two Sons was not made at Capernaum but some where upon the way in his last journey to Jerusalem wherein she with many other women waited on him as hath bin said See Mat. 20.20 comp 17. 29. So that I may say our Lord had an Holy Court of pious men and women following and attending on him in most of his travels Among these therefore was our Lords Blessed Mother and she most diligent in the same offices and contributing also the little she had to the common charges or supposing she had nothing was by the other more wealthy supplyed with necessaries as our Lord was Yet I say not this of a perpetual but of a frequent attendance whilst they sometimes also were absent and ordered other necessary affairs but then the residence of our Blessed Lady seems to be not at Nazareth but at Capernaum whither our Lord made frequent returns from his journeys about the Country As for the Nazaren's words Mat. 13.56 His Sisters are they not all with us This may be said only of his Sisters exclusively to his Mother or Brethren or may be understood of their ordinary former abode there § 179 Our Lords staying at Capernaum was not long the great solemn Paschal feast of the Jews now approaching He is commonly said to have received Baptism from John January the sixth after which having spent six weeks in the wilderness and some time afterward with the Baptist in collecting some Disciples and then making some little stay at Cana with his kindred and the Paschal Feast being celebrated at the full Moon it March accordingly our Lords abode in this City was not above a fortnight or three weeks In which time is no mention of any publick Predication of his the entrance upon which perhaps was intended to be rather at Jerusalem and in his Fathers house there mean while employed in more private Discourses and instructions of his Disciples and others Though his Miracle done at Cana having so many witnesses must needs be much talked of there and the Dignity of his person and the Baptist's Testimony of him by his Disciples communicated to many others and the same thereof also gone before him to Jerusalem At the great Feast of the Pasch he went up thither accompanied with his Disciples as for the observance of the Feast so there solemnly
of the Evangelical Counsels but by the rigour of them if now unseasonably applyed some of them might rather be discouraged and apt to fall away from their new profession as also he told his disciples a little before his passion that he had many things to say to them which as yet at that time they could not bear Jo. 16.12 § 236 This was said by our Lord without the least disparagement as the Pharisees expected or rather with the great advancement of fasting compared here to new cloth and new wine and without any displaying to the people the Pharisees Hypocritical fasts least this Duty might seem to have bin any way aspersed by his mentioning the misbehaviour of the persons Neither doth he prejudice the fastings of the Disciples of John who had now bin under a longer discipline than our Lords and so were capable of higher undertakings But yet so far as their prayers or fastings were acceptable to God so far were these performed by the renovation of the same spirit in them which was also in their Master the Baptist and which Spirit flowed originally from our Lord the fountain thereof and which from this Lord was daily to be increased in them as in his new disciples As for the disciples practice of fasting after the Bridgroom's departure see Act. 13.3 17.22 27.21 2 Cor. 6.5 11.27 1 Cor. 7.5 9. ult And in all times from the beginning where was an absence of the Bridgroome and any adversity or distress fasting joyned with prayer was repaired to as a remedy publick 1 Esdras 8.21 Judith 4.8 2 Chron. 10.3 Jonah 3.5 Ester 4.16 Private 2 Sam. 12.6 1 King 21.17 Dan. 9 3. 10.3 c. § 237 This discourse and Apology of our Lord for his Disciples was interrupted by Jairus one of the Rulers of the Synagogue at Capernaum who had one only daughter about twelve years old and now entring upon the flower of her age lying at the point of death He came therefore in hast and fell down at our Lords feet and besought him that he would vouchsafe to come to his house and lay his hands upon her that she might be healed The divine Providence thus supporting our Lords authority by other great persons as this Ruler here and before the Regulus or noble man of Capernaum and afterward the Centurion obliged by our Lords favours to them against the envy and malice of the Pharisees Our Lord though he could presently with a word and without a journey have cured his daughter as he had done before the noblemans Son yet gratiously bearing with the infirmity of the Rulers faith who thought his coming to her and imposing his hands upon her necessary to her recovery and also the more to oblige him and heighten the miracle by the account which afterward happened went along with him together with his disciples and a crowd of people toward his house § 238 In his passing along a certain woman that had suffered a flux of her blood during twelve years and spent all her means on the Physitians without remedy not able for the press to get to prefer her request to our Lord or perhaps nor daring to appear and make known her malady to him which rendred her unclean and so all those whom she touched said to herself that if she could but come behind and secretly touch the fringe or hem of his garment she should be cured Matt. 9.20 For the fringe so it was that God would have his own people distinguished from the rest of the world as in their flesh by circumcision so externally and visibly by his appointing upon the border of their garment round about to be worn a blew or Heaven and Sky-coloured ruban which the Pharisees loved also to have broader than ordinary to the end saith the Text Numb 15.39 that they looking upon it both their own and that of anothers should remember all Gods commandments to do them and not seek after the lusts of their own hearts and eyes Some therefore think the womans devotion directed more particularly to the hem of our Lords vest as counted more sacred Of which see what is said Zachar. 8.23 But the other Evangelists express it more generally of her touching any part of his clothes which her desire as soon as the woman had attained she perceived her blood presently stopped So that afterward when this thing better known in their bringing to our Lord Mat. 14.37 36. very many sick they besought him for saving more trouble that they might only touch the Hem of his garment and so many as did it were cured This woman then according to her faith coming behind him and touching secretly his cloths had immediatly her blood stopped Only in this deficient that she thought this might happen without his knowledg § 239 Our Lord to manifest this womans great faith and the effect thereof and to propose it to the imitation of others and particularly to strengthen that of the Rulers standing by much inferiour to hers Lastly to shew himself omniscient of all that passed and that God might not lose the due glory thereof suddainly turning about asked who it was that had touched him Whereupon whilst the Disciples excused the matter from the pressing of the multitude the woman knowing what was done in her fearing and trembling faith the Text presented her self and fell down prostrate before him and confessed the fact Our Lord on the other side much comforting her recommending to the people the greatness of her faith and imputing to it her cure Hist 7. l. 14. c. Eusebius relates this woman to have bin an inhabitant of Cesarea Philippi and there in gratitude before her door to have erected a brazen statue of our Lord and another of hers prostrate at his feet and that under our Lords statue grew an unknown kind of herb which when so high as that it touched our Lords vest reaching to his ankles was medicinable and cured any disease This Statue Eusebius saith he had the curiosity to go to the city and there saw which Zozomen saith was afterward caused to broken by Julian the Apostate Lib. 5. cap. 20. and his own placed instead thereof But this by lightening to have bin cut in the middle and the upper part thrown down to the ground Ex quo quidem tempore saith he ad hodiernum diem atra tanquam fulminis ictu ambusta manet § 240 During this our Lords stay about the woman and Jairus still attending on him a sad message came to him that his daughter was already departed so that our Lord needed not to be troubled any further who though he had done many wonderful cures of several kinds yet is not related hitherto to have manifested his power in raising any from the dead Our Lord comforted the much-dejected Ruler bidding him not to be affraid only believe and went on his journey Come to the House all was found full of lamentation the minstrels and solemn Mourners according to
the custome of the Jews See Jer. 9.17 2 Chron. 35.25 were called thither and by their doleful Notes and Voices according to the design of these excited the grief of all those friends and acquaintance that came to lament with the Parents of the deceased Our Lord commanded their silence and slighted the matter to do this great miracle with the more privacy so the less as yet to provoke the envy and persecution of the Pharisees as also to be a pattern herein to us of avoiding applause He excluded all others and took only into the roome the parents of the Damsel and three of the Disciples a competent number for witnesses and taking the deceased maid by the hand bid her arise which she presently did her soul returning to her and walked before them Our Lord to shew the cure perfect bidding them to give her some food the parents and Disciples must needs be much astonished hereat This being for the Rulers honour and rewarding of his patience the first of the only three persons our Lord raised from the dead during his whole life time And therefore this as the first done with more secrecy the raising of the widows Son more openly and of Lazarus again more publickly than that And his power herein also was manifested by several degrees First this maid was raised not long after deceased and whilst yet lying in her bed but the widows Son when already carried forth to be buried And lastly Lazarus after his having bin buried and lain four daies in his Grave The Parents then being enjoyned secrecy but no way perswaded thereto thinking it a part of their gratitude to divulge it Our Lord departed toward his own lodging in Capernaum § 241 In the way two blind men followed him desiring testorement of their sight and stiling him the Son of David i. e the promised Son to whom the Kingdom of David should be restored see Luk. 1.32 and see the like of other blind men Mat. 12.23 and Mark 10.47 52. which was an act of great faith in them Our Lord took no notice of them in publick but when come into the house he first to try and strengthen their faith asked them whether they believed that he was able to do such a thing and then touching their eyes with his hands imputed the cure to their faith enjoyning them also secrecy but in vain to men so overjoyed As these cured blind men went out from our Lord they brought to him one possessed with a Devil that rendred him dumb and speechless Which Devil being cast out the dumb presently had his speech restored to him the people wondring and praising God the Pharisees raging and blaspheming and divulging among the people when their mouths were stopt as to his other miracles that for his ejecting Devils he did it by the power of the Prince of the Devils with whom he was in league over the rest his Subjects perhaps by them now at first in our Lords absence but afterward in his presence too where we shall also meet with our Lords answer to it § 242 After our Lords residence for some four months at Capernaum and elsewhere in Galilee as appears by Jo. 4.35 42. and his visiting all the Cities and Villages thereof teaching in their Synagogues preaching the Gospel healing their sick and doing many miracles among which was the raising of the Rulers young daughter deceased to life the next Paschal feast of the Jews now approached being the second of those feasts succeeding his baptism and he now in the thirty second year of his age For the Celebration whereof our Lord together with his Disciples went up to Jerusalem whose words and actions there are delivered to us by S. John writing after the rest of the Evangelists and supplying many things omitted by them who declareth chiefly these his words and actions transacted in Galilee the place of our Lords ordinary residence for declining the fury of the Pharisees and Rulers of the Jews till the appointed time of his Death was at hand § 243 Here then S. John first relates a Miracle done at Jerusalem by our Lord upon a much-known Paralytick Done on the Sabbath day and further the man bid by him to take up his bed and walk contrary as it seemed to their law forbidding them the doing any work Exod. 20.10 and particularly bearing of any burdens Jer. 17.21 22 which thing when discovered by the great ones among the Jews to have bin done by our Lord so highly enraged them saith the Text as instead of magnifying him for so great and charitable a Miracle they not only persecuted but thought to stay him for causing such a breach of the Sabbath Jo. 5.16 The Story is this Near the Sheep-or beast-Gate and not far from the Temple was a great pool said to have bin made first by Solomon where the Sacrifices were to be washed and made clean before they were carried into the Temple This pool serving for such an Holy use an Angel of God at certain times but uncertain when or how often or whether more usually at the feasts descended and moved or troubled and muddied or ruffled the waters thereof After which motion discerned the first person any way infirm of his limbs lame blind withered paralytical c. that could get into the water was immediatly and perfectly cured which curing of one only shews it to proceed from a peculiar divine dispensation and not any natural cause and this because rarity recommends and sets a great value on Gods works as we see our Lord also of many infirm that then lay here cured only one In the five porches thereof built for this purpose and the place therefore called Bethesda i. e. Domus misericordiae lay a multitude of infirm people waiting for the troubling of the water Among these was a poor man lying on a bed that had laboured under his infirmity thirty-eight years inveterate and incurable who also had lain there a long time by reason of his poverty having no help and still prevented by others stepping into the moved water before him § 244 Our Lord visiting this Hospital if I may so call it on the Sabbath made choice of this man on whom to shew his mercy restrained here in order to his passion from such universal benefactions as he wrought in Galilee both as being a greater object of charity and his long infirmity well known abroad and as one having a bed the carrying away of which bed on the Sabbath he knew would give the Jews much occasion of inquiring after him that commanded it and by which he might shew to them more publickly his authority and commission and whence he was and that he was both Master of the most veteran and incurable diseases and Lord also of the Sabbath After his having asked him first to excite his faith and expectation whether he had a desire to be cured and heard his doleful complaint who hoped it only from the waters he bad him presently
from out Lords first coming from the Baptist to Cana in Galilee did together with his Holy Mother never part from him See before § 177. § 254 The particular calling of 7 of these 12. i. e. to our Lords attendance though now first to their Apostleship hath bin mentioned before in the Gospels Namely of Peter and Andrew James and John Philip and Bartholomew for him I take for Nathanael these called in Jo. 1. and Matthew to whom we add also hit three Brethren James Judas and Simon his constant followers and companions from his first residence in Capernaum So that there remain only two Thomas and Judas Iscariot of the time of whose beginning to be his Auditors and Disciples we are uncertain § 255 Among these to Simon Bar-jona he gave the priviledg to be the first and chief leader and President of this Sacred Colledg Foretelling at the very first sight of him Jo. 1.42 as foreknowing his Fathers good pleasure herein and the particular Revelation he would honour him with Mat. 16.17 as also foreseeing his extraordinary Love towards himself though not he but his Brother Andrew was his first follower and James and John were his Kinsmen foretelling I say this his pre-election and then changing his name which also he now reiterates Luk. 6.14 into Cephas a Stone or Foundation the meaning of which he expounds Mat. 16.18 to him also in a more particular manner Ibid. v. 19. committing the keyes of the Church and more specially praying Luk. 22.32 for the not failing of his faith The two next Disciples that were most intimate with him were James and John the Sons of Zebedee whom he sur-named Boanerges sons of Thunder or Thunderers probably from an extraordinary Valour appearing in their Spirit striking terrour into their Auditors Which mettal and forth-putting beyond others perhaps was discerned by their Mother when that confident request was presented by her or also by them to our Lord concerning their sitting next to himself in his Kingdom and when also asked whether for sharing with him in his honours they were able first to undergo his sufferings they returned that confident answer we are able And indeed one of them was he that first drank of our Lords cup and suffered Martyrdom the first of all the Apostles which seems to have happened from his great forwardness and fervid zeal in his Sermons against the murtherers of our Lord. Something also of S. John's but just severity towards Hereticks and Seducers and refractory seems to appear in his 2 Epist v. 9.10 and 3d. v. 10. and in our Lords Epistles penned by him Apoc. 2. and 3. chapters And his confident behaviour in the High Priests Pallace pressing in there after our Lord and introducing Peter then more timorous shews him a person of much spirit and courage Lastly that speech of these two brothers Luk. 9.54 where saith he When James and John saw this they said Lord wilt thou that we command fire to come down from heaven and consume them as Elias did and in the same place v. 49. Johns hasty forbidding one that cast out Devils in our Lords name to forbear it for the future shews such appellation of Boanerges not given by our Lords omniprescience without just ground And indeed an extraordinary valour and height of spirit appears in all these three Disciples chosen for a nearer attendance on our Saviour which valour also S. Peter the third of them manifested on many occasions To these three our Lord gave honorary Names to none of the rest § 256 The order wherein they are ranked by the several Evangelists is much what the same Simon Peter alwaies retaining the first place and our Lords three Kinsmen being put last except Judas Iscariot And among them there being two having the name of James and of Simon and of Judas for distinction sake the latter James is called Jacobus Alphei as is supposed brother to S. Joseph viz. his Son and Mark. 15.40 called James the less son to Mary i. e. Alpheus or Cleophas his wife Jo. 19.25 who is said therefore to be our Lords Mothers sister So the latter Simon is called the Cananite or Cananean or of Cana it seems from his living there formerly which Hebrew word signifying zeal in the Greek he was also called Zelotes See Mat. 10.4 and Luk. 6.5 Jude also the brother of James is called Thaddeus Mark 3.18 and Lebbeus Mat. 10.3 for variety of names to the same person was very usual with the Jews so Matthew had another name of Levi and Thomas is called also Didimus this Greek word signifying the same as the Hebrew Thomas viz. Geminus As for Judas Iscariot he is thought to be called so from the Town where he was born But Issachar signifying Merces see Gen. 30.18 seems also in this sense a name very proper to him After the Election of these twelve out of the turba discipulorum all the rest of his Disciples who were also as appears in the History of the Gospel to stay with him yet for some time to be better instructed before their Mission abroad and the multitudes also now again gathered about him he preached unto them that famous Sermon in the Mount delivered in Mat. 5th 6th and 7th Chapters and in Luk. 6.20 containing all the most high and noble precepts and Counsels of Christianity and his new Gospel which it is said the people heard with much admiration and astonishment Mat. 7.29 far transcending all those of former Philosophy or also many of those expresly and explicitly delivered in the former Law of Moses and these new Evangelical Commandements given as I have said much what at the same time as the law before was and as the Holy Spirit was to be viz. about Pentecost and in a Mountain also as was the Law and this his Sermon also vindicating the Law to a tittle and being a most perfect Exposition of it which was then in many things much misunderstood and the true sense thereof much relaxed This his speech he directed more chiefly to his new chosen Apostles to whom some part of it and especially the begining is more particularly applyed First acquainting them in what things for the present consisteth their true felicity much contrary to the imagination and designs of the world and prearming them to the Hardships and sufferings to be met with in their Office from which they were not therefore to withdraw or desist they being the light and salt of the world and a City set on an Hill but were publickly to appear against all opposition especially giving every where good example exhorting them to dependance as to all temporal necessities without taking thought for them on the Divine providence Then in the next place expounding to them but so also to all the multitude the true sense of the law much contrary to the then ordinary Glosses of the Pharisees and which law unless his Disciples kept and observed better than the other they should not enter into the
so his glorified Body should not remain alone but have also a great train of other glorified Bodies whom he thought meet to wait upon him and with it ascend to Heaven Who to shew his conquest not only over his own but our death and to confirm to us also our resurrection by vertue of his were together with him the Primitiae dormientium and the primogeniti ex mortuis in whom the divine Wisdom thought fit then to foreshew what is to be performed and made good to the rest of the bodyes of all his Saints now lying in their dust at the great day And some of these Saints also in these their new restored bodyes came into the Holy City saith the Evangelist stiling it so as if now sanctified with their presence and in alluding to the celestial Jerusalem of which these glorified bodyes were now to be eternal Inhabitants and there these also appeared to many saith the Text according as the Divine providence disposed testifying to them the Resurrection of our Lord and further confirming it with their own and so presently disappeared again Now what glorified persons these should be whether some holy men or also Disciples of our Lord that were lately before deceased as the Baptist S. Simeon Anna Zachary S. Joseph or others whose Sepulchers were near the City and well known and now viewed to be opened and empty by such as remembred their interment appearing to such to whom their persons were formerly well known or also whether most of the more eminent former Patriarchs and Prophets that had lain now so long a time in the dust and whom our Lord would gratify with a more early Resurrection we not knowing how far his favours now at this his entrance into his glory might be extended though what S. Peter saith of David Act. 2.34 seems somewhat to weaken such an opinion here I say it would be too curious to inquire further into such a matter hidden from us to whom several things of the Oeconomy of the next world for certain reasons of the Divine Wisdom are as yet but very sparingly revealed § 117 Amidst these extraordinary discourses of our revived Lord by the Guards and by the Saints risen with him the Galilean women who on the Eve of the Sabbath had observed where his Body was laid and knew nothing of the Guards that were set there the next day and having now prepared a more choice composition of spices and odours than the former hast of his burial would permit to Nicodemus in which women also used to be better skilled rose up very early in the Morning to go to the Sepulcher there to visit his precious Body and pay this last office of their duty and love unto it These were Mary Magdalen and Mary our Blessed Ladyes sister-in-law and mother of our Lords Brethren Salome the mother of James and John Joanna the Wife of Herods Steward and some others besides But no mention is there of our Lords Mother the Blessed Virgin amongst them and the reason why she who had a much greater love to and grief for her Son than any other yet was not so active as they in expressing it seems to be either that John to whose prudent care she was committed had restrained her return to the Sepulcher so to put some bounds to her grief and that this might not add sorrow to sorrow or rather because both the faith of his Resurrection before it came to pass was never diminished or ecclipsed in her who also full of Grace laid up in her heart all our words and well remembred what others forgot and also because most probably our Lords consolation of her so soon as he was risen was not at all deferred but that by his immediat apparition to her he afforded her an early recompence of her former suffering those sword-points of sorrow at his Cross and also of the faith which in her alone withered not at that time as in the rest Though our Lord mean-while did not think fit to use her having so near a relation to his person for a witness to others of his return to life which she also might then understand from him was to be discovered by certain degrees for the greater trial of his Disciples and evidence of the fact and so whilst others went to and fro she remained after this beatifical sight all this morning in the posture of so great a Mourner retired continuing in a rapture of joy and uncessant praises and thanksgivings to God For none can here rationally imagine that our Lord who vouchsafed to honour Mary Magdalens love and tears and S. Peters primacy and extraordinary affection to him with a gratious sight of him before the other men or women omitted this to his own Mother more loving and beloved by him § 118 The most Holy Virgin thus retired and the other women as yet busy in ordering their Provisions Mary Magdalen more regardless as formerly Luk. 10.42 of such by-businesses more fervorous and impatient in her affection to be with what was yet left her of our Lord whom only the devout observation of the Sabbath could have restrained from the Sepulcher so long ran before the rest whilst it was yet dark saith S. John with a valour more than a womans to this place there rather to expect and stay for her company For this S. Johns particular story of her as also our Lords appearing to her alone before the other mentioned also by S. Mark Mark. 16.9 He appeared first to Mary Magdalen seems to intimate But here some of the Evangelists writing things more compendiously in which others are more copious and some with more others with fewer circumstances and so for persons also some mentioning more than other do wherein yet is no contradiction whilst I give the substance of what these Sacred Historians have delivered I desire your pardon if I do not or cannot punctually observe the order of every thing done in this so small a time and yet so very full of various occurrences since as S. Jerome on Mat. 28. observes particularly of these women there seems to have bin several excursions to and returns from the Sepulcher made by them and perhaps not of all of them together Crebro abeunt saith he recurrunt non patiuntur a Sepulcro Domini diu abesse aut longius Mary Magdalen then coming thither thus alone when the soldiers were already fled away of whom she knew nothing saw the great stone rolled from the Sepulcher and our Lords body taken thence at which surprized with great wonder and grief she ran back into the city to the house where S. Peter abode with S. John and the Blessed Mother of our Lord probably all the Disciples not lodging together to tell them the sad News See Ink. 24.9 12 24. that the Monument was thrown open and no body there These two the chief of the society and between whom seems to have bin a more particular friendship who also had
presume from his being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of sorrows Esai 53. and full of tears see Heb. 5.7 Luk. 19.41 Jo. 11.35 fell a weeping as other Infants do but this not for the paines which that tender age then feels from the straines and crushings of the parturition or sudden chilness of an open Air not yet for his cold harbour and Straw-bed which miseries he foreknew and voluntarily chose and with a smiling patience underwent but for mans sin the cause of all our and his misery now beginning his Intercessions for mans offences and offering these first tears for the expiation thereof Thus come amongst us poor and naked his pious Mother whom we may imagine free from Eves curse to have brought forth without pain him that she conceived without sin and so who was enabled presently to perform the office of a Nurse after that of a Mother took him up Luk. 2.7 and cast such poor cloths about him as her fortune and so long a journy afforded and instead of a Cradle laid her Babe down to rest in the Manger of the Stable being but a cold and hard pillow for him if cut out of the Rock and this Cradle at his birth not much unlike his grave at his Death § 29 After this low manner if I may be permitted to stay a little in Contemplation of this great wonder of our Lords Exinanition to teach haughty man humility Digress and to confound his pride was the Son of God pleased to enter into the world Thus was he born because thus born he would be who alone amongst all Infants foreknew and preelected both the place and manner of his birth Thus was he pleased to be brought into it amongst beasts as afterward to be carried out of it amongst theeves Thus was the second Adam who might had he thought fit have bin created with the same preeminences as the first in a perfect and flourishing age pleased to oblige himself for his birth unto a woman and for his life unto the subjection and infirmities of youth and infancy and this place was the Paradise wherein he was put He not an Adam from the Earth hut the Lord from Heaven 1 Cor. 15.47 For the entertainment of whom when Salomon with all his wisdom and wealth had built his golden Temple yet was he ashamed that it was so mean and so unworthy to receive him Thus to expiate the former Adams Ero similis Altissimo Gen. 3.5 this Altissimus became similis Homini Like to man in every thing so far as to be conceiv'd and born of a Woman because his brethren were so That he might fulfil the Spouse's wish in the Canticles c. 8. v. 1. O that thou wert as my brother that sucked the brests of my Mother to please this his Spouse as her brother he was in every thing not leaving out nor skipping over that sleeping and unactive age in the womb and that loathsome and impotent condition of a new-born Infant of which see Ezec. 16.4 Tho he was not intended by his Father to be imployed in our affairs till 30 years of age yet Pudorem exordii nostri non recusavit saith S. Hilary sed naturae nostrae contumelias transcurrit He submitted himself to be imprisoned for so long a time in so dark and strait a cell as a womans womb Wherein some observe that he began his sufferings much earlier then the rest of the sons of men because supposed to have from his very first Conception from the Union of the human nature to his Divine person a perfect use of his intellectual faculties and sense of these his sufferings when as God in these first beginnings of our miserable life hath suspended in others the use of reason to hinder the sense of pain Now after that we once understand what a close imprisonment that of the womb is what evil would not we chuse rather then once more undergo it and what horrour had Nicodemus thereof when he thought our Saviour had prescribed it Jo. 3 Yet so fervent was our Saviours love unto mankind that he thought himself not sufficiently intimate and united unto him unless he took up his first lodging tho known to be so inconvenient even within his very bowels And as this he did at his coming into the world so again at his going out of it in the mysterious Eucharist he contrived a way how his Sacred body might enter again into us and he dwell again within us As soon also as freed from this first restraint he submitted himself to have his Hands and Feet whose omnipotent hands had formerly made the World taken and bound anew with swathbands which were at last when sufficiently grown for it to be bound with cords and fastned with nails Not to mention yet-another binding namely that of his Tongue to so long a time of silence no small misery to that feeble age which wants most help yet can ask none but a greater humiliation to the Son of the Almighty that this essential Word of God and Wisdom of his Father should empty it self into so long dumbness and silence being already an agnus ligatus se obmutescens non aperiens os suum Who also after he had the use of speech yet underwent so great a self-denial in this Kind that tho all his words flowed with wisdom Grace being poured into his lips Psal 47.2 and were all carefully laid up by his observing Mother yet it seemed good unto him that his Historians four of them should not mention one Word that came from this Word till he was 12 years old and that first word mentioned by them was a profession of his zealous obedience to the will of his Father Luk. 2.49 Again like to man he became so far as to be made under the same Laws with them Gal. 4.4 not only under the Moral but Ceremonial too which cost his infancy a bloody Circumcision not under God's but Cesar's Laws too the punctual obedience to which wherein it were strange if a woman so great with child might not have bin dispensed with had not God in his secret wisdom more exacted this submission of the child than the Mother cost him so many afflictions attending his Nativity Wherein he descended far below his servant the rigid Baptist who was born at home with great resort of congratulating neighbors And thus early began himself to give a pattern to his followers in leaving his house and his country and his Father in some sense out of whose bosome he came and the society of Angels into this place of Beasts Here look upon Him now at his very lowest and weakest And how well doth S. Pauls expression of his exinanition suit with it That he who was in the form of God and thought it no robbery to be equal with God yet made himself of no reputation in taking upon him the condition of such a forlorne Infant And that he that was so rich yet became to such a degree
poor to make us rich And how well now do his own words Mat. 11.29 in this posture and in this age the emblem of humility especially become Him Learn of me for I am meek and lowly and Matt. 20.28 The Son of man came not to be ministred unto § 30 And thus it seemed meet to him who justly proportioneth all things the exaltation suitable to the humiliation and the measure of glory to that of ignominy Phil. 2.9 Heb. 2.9 12.2 in his intending to build the exaltation of this man Jesus higher then all to lay his humiliation lower then all and this King being to have not one but two comings into this lower world the latter whereof was to be with exceeding pomp and glory and attendance with shouting and sound of Trumpet 1 Thes 4.16 with the whole Court of Heaven in all their glory Luk. 2.26 and all the Chariots of God Mat. 24.30 Psal 104.3 waiting on Him with his bright beams streaming from the East unto the West Mat. 24.27 Thus it seemed meet to his Father to dispose the first coming in exceeding lowness and contempt desertion and poverty that he might appear in one as novissimus Hominum Esai 53.3 who in the other was to appear as primo-genitus Dei. And we find Moses that great type of our Lord in being also a glorious deliverer of Gods people out of their house of bondage and their Lawgiver treated in his infancy much what after the same manner when he lay amongst Crocodiles a weeping and sorlorne Infant in a bulrush cradle floating in the flags of Nile and his poor life sought-for by Pharaoh as this Infant 's by Herod Lastly thus it seemed fit unto Him who bestows not heaven on man for nothing to disguise his only Son through the belief in whom we can only attain eternal life in so many Veiles and unlikelyhoods now laying him in a Cratch then hanging him on a Cross to advance in us so much the more the worth and dignity of our Faith to which what praise and thanks would it have bin to have believed on him appearing in Majesty and glory like a Son of God and such as we shall see him in his next Advent where no offence of the Manger nor of the Cross Gal. 5.11 Therefore it pleased God by eclypsing his own Sons honour to dignify mans faith and so increase his reward as likewise to discover to this faith his infinite power in raising such greatness out of such littleness in making all Kings submit their Scepters to such a poor born-child and all nations to do him service Psal 72.11 nay above all things to glory in his shame and in his Cross and to build a Temple even over this Manger § 31 The Infant being thus swath'd and cradled we may suppose the Holy Joseph and Mary who thro this veil of his poverty yet well discerned who he was and presently fell down and worshipped this new-born Emanuel turning this privacy and solitude and freedom from the tumult of the Town desertion of attendance and silence of the night to an elevation of their devotion and Christmas Vigils well pleased to see themselves surrounded tho with poor yet none but innocent Creatures and such as had never offended their Maker whilst sinful man was deem'd unworthy of such a celestial society Overjoyed in their first sight of this divine person the desire of all ages dedicating the whole service of their lives to his constant attendance and again receiving from him those sweet smiles and those indearing looks which the love and gratitude of one who tho an Infant in age yet was then mature in all wisdom and who had nothing of a child in him save the weakness and humility did think fit to return to so great pains and so devout adoration Thus they remained solicitous for nothing in so great extremity but saying to themselves some such thing as S. Paul in contemplation of the riches of the same Lord Rom. 8.32 God that hath given us his only Son how shall he not with him also freely give us all things § 32 Leaving now these holy persons in the deep and silent contemplation of the mysteries of the Almighty in that God-infant which lay before them and exercising the greatness of their faith in the lowness of outward appearances Let us go forth and see what meanwhile occurred in the feilds near adjoining § 33 The same night that our Saviour was born there happened to be some Shepheards whilst all the rest of the world were at their ease and asleep watching over their flocks in the same plaines where heretofore David himself the Father of our Lord had many a night watched over his these Bethleemites being his successours in the same trade and occupation Which innocent and simple manner of life spent in guarding the most harmless and the most profitable and the most shiftless of all creatures not engaged in much business solitary and leaving the mind free for much contemplation was also that of the first Saint Abel and of the Patriarchs before David to whom the promises of the Messias were made Poor and mean persons they were as we may gather from their imployment who else would have had a servant to have watched for them on so long nights in so sharp a season God's great love to man and to the honour of his Son was pleased instantly to communicate and reveal both to the Jew and to the Gentile yet not to all but to some chosen witnesses of both the birth of his Son the same Saviour to all people Luk. 2.10 that this Prince at his first entrance into the world might receive due adoration and homage from the representatives of them both He therefore for the body of the Jews in his infinite wisdom made election of these poor Shepheards as he did at the same time of the Magi for the body of the Gentiles § 34 Hereupon to these Shepheards descendeth an Angel vested with very great glory and light saith the Teâ—t Luk. 2.9 for doing this new-born Prince the honour in such his low condition to tell them the joyful news of the birth of a Saviour which was Christ the Lord. Luk. 2.11 a Saviour not of our bodies or estates from our temporal enemies for a while unconsiderable salvations fear not them that can kill the body c. Mat. 10.28 but of our Souls from our sins from our Ghostly enemies from spiritual wickednesses in heavenly places from Abaddon the Prince of the bottomless pit from prisons and chains and darkness and tortures and deaths eternal And the Angel gave them this sign to know him by that they should find him lying in the Manger of a Stable a strange sign of so great a Prince but yet not so improper for such a Saviour who was to restore the world by humility and sufferings as it fell by pride and a very distinctive sign such as was common to no other Infant and a sign which could not but
that use the world as tho they did not use it and tho they be as big as Camels yet they must become as small as a thred to get into this Kingdom Mat. 19.16 21 23 24 26. which only admits the small things of this world Which thing since it is so hard to do tho possible therefore hath voluntary secular poverty ever since the times of the coming of this Prince bin had in such esteem because the poor only in spirit that remain still rich in Fortunes are forced to bear one heavy Cross more than any other poor which many of them sink and miscarry under and are not able to go through with it namely the trouble and anxiety of a prudent dispensing those goods and revenues of which God hath made them only his Stewards not Masters and by possessing living in a continual Temptation from them Now since this Kingdom hath such an Antipathy to this present world First none surely are more fit to entertain or be entertained by this King then those who have least of it Like adheres to its like and had the Great ones bin sent to the Stable to worship this Prince lying amongst their horses instead of the Shepheards likely their knees would have bin more stiffe and they that asked Can such a Prince come out of Galilee or Nazareth would much more Can such a Prince come out of a Stable and scorning to be subject to one so far below them would have become Traitors to Him as Great Herod was sooner then Disciples 2ly None so fit also to preach such a Kingdom to the world as the poor and those who were not themselves full of the possession of those things the contempt whereof they counselled to others § 41 Now to return to the Blessed Virgin and her husband We see how the same night that was so full of straits the joyful Shepheards coming in and relating see Luk. 2.19 as an occasion of their coming their vision the message and song of Angels revives their spirits and recreats their affliction Their heaviness endured not all the night but joy overtook it before the morning and the scandal of the Stable was removed by the glorious appearance in the feild whilst the child despised by earth was magnified by heaven And we may observe that this great humiliation of the Son of God was every where mingled with some state state beyond all other sons of men When conceived a great Angel of presence is sent before with the news of it the Virgin going to Elizabeth She inspired from heaven falls a-magnifying him and his Mother return'd to Joseph an Angel declares to Him the Holy Conception and greatness of this Prince Born in so mean a roome at Bethleem Angels appearing in the Air discover it to the Jews and sing a Gloria in excelsis to Him to counterpoise that ignominy in infimis And a new Star appearing in the heavens at the same time manifests it to the Gentiles And so hereafter when presented in the Temple Holy Simeon and Anna proclaim him The Infants life conspired against by Herod an Angel discovers the plot and afterward in Egypt reveals to them the death of his enemy Baptized by John the Holy Ghost in the shape of a Dove comes down and fits on his head Upon his fasting and humiliation in the Wilderness Angels come and Minister unto him Before his going up to Jerusalem to suffer Moses and Elias in great glory visit him In his greatest agony and faintings in the Garden an Angel is sent to restore strength to him And to shew the common intercourse he had with Angels and how he had these subjects of heaven continually at his beck and service see what he saith to Nathaniel Jo. 1.51 and to Peter Mat 26.53 Lastly when murthered by the Jews the Sun loseth its light and the earth so trembleth that the Rocks of it rent in peices when his body buried Angels sit at the Head and feet of his Grave After so shameful a death followed so glorious a resurrection and ascension into Heaven in a bright cloud of Angels Thus to great humiliations God not only giveth afterward after a resurrection or so but presently intermingleth great honours and like exaltations and hath given an example thereof in this Head that the same might be securely expected by the members § 42 Now whilst these honours were done Mary's Blessed Infant from on high in which honours of their children Mothers use to glory more then in their own the Evangelist noting the modest and silent behaviour of the Virgin saith that whilst all that heard wondred at and magnified these things she kept and pondered them in her heart Luk. 2.18 19. took great notice without much talk tho her glorying in Him had bin a right glorying being glorying in the Lord. 1 Cor. 1.31 covering all these things that had happened for the present with great taciturnity and humility and perhaps not without some presage of the hatred and envy which her Son was afterward to suffer which things in due time after our Saviours humiliation and resurrection was passed she revealed to the Apostles and other disciples from whom this Evangelist received them Luk. 1.1 Meanwhile we may imagine how these strange accidents still increased if capable of increase the silent and reverent deportment both of Joseph and Mary toward the child Jesus whilst the little Babe in the cratch by the secret influence of his divine power guided all these occurrences and made these persons so near him to do only such things as done might be acceptable to Him § 43 A compleat week was now passed over and the eighth day the number for all perfection was now come at which time the law required Circumcision of all male children Lev. 12.3 so to enroll them into the family of Gods Church and render them heirs of the Covenant made with faithful Abraham of redemption benediction and an eternal inheritance thro his seed that was to come our Lord Christ Of which Covenant Circumcision was from Abrahams time appointed in Gods Church as a Sacrament and seal Gen. 17. The Blessed Virgin therefore and her most â—â—us husband diligently performed to this Holy Babe the solemnities thereof Of which solemnity if we may make where the Law is silent any conjecture of the Ancient from the modern rites the manner of later times is that it may be done by any person even the Father of the Child and we see Moses his Sons were circumcised by their Mother Exod. 4.24 but yet is usually procured to be done by some person well experienced in the practice thereof may be done also in any place either more solemnly in their School or Synagogue or more privatly in their own house Two of the kindred or near relation are as it were a God-Father and God-Mother to the Child the woman bringing the Infant to the place of Circumcision The man sitting down and holding it in the Circumcision after which done with a
stone-knife some drying medicines are applied to the wound and so it is bound up and usually within two or three daies perfectly healed During the action the 128 and some other Psalms are sung by which also the Infants crying is not heard and a name given to the Child by his Parents appointment See Luk. 1.59 Lastly some festival entertainments and Congratulations are made to the Parents by their kindred and friends as in a time of joy See Leo Modena a Jewish Rabby in his Ritus Hebraici Part. 4. cap. 8. § 44 Now considering that the Blessed Virgin and her husband were meer strangers in this place The Lord seeming to have said to this his Son for his greater exinanition even before he was born and to his poor Mother as he did to Abraham Egredere de terra tua de cognitione tua Gen. 12.1 de domo Patrum tuorum removed from all Consolations or assistance of Kindred or acquaintance and their Condition also very poor it is probable that our Lords Circumcision was suitable to his birth done after the rudest and plainest manner and with small or no attendance some mean lodging perhaps hired by Joseph in the Town wherein this Ceremony was performed or also as some rather think dispatcht in the Stable or Grott by Joseph himsel In which Grott also or in some private hired room this Holy Family may be imagined according to the highest rule of perfection to have sojourned till their departing into Egypt without any secular acquaintance in great Solitude silence and Devotion and exceeding reverence to the Holy Child Jesus as the divine Off-spring Joseph by the gain of his Trade providing necessaries for the Virgin and the Babe and trâ—â—ting the Mother also as a consecrated Temple of the Holy Ghost with a most pure and chast honour and respect Jesus meanwhile by his omnipotent influence working in both their hearts what was acceptable to his Fathers will to be done unto him Restraining also by the same divine oeconomy the wonder and devotion both of the Shepheards and other Inhabitants to whom these had told their discoveries in such a manner as that all expected rather what would follow afterward than curiously searched into what was transacted for the present and so as that their great awe presumed not so far as to visit this new-born hope of Israel or to perform any respect or service to him which did not suit with that low Condition he had chosen of living poor unknown solitary and exposed to all hardships in which his Parents also may be thought to have served him in great privacy and silence and without talking or conversing much abroad As also the Evangelist observes that whilst the Shepheards divulged the wonders of his birth yet his holy Mother kept all private and pondered them in her heart as a much-considering silent woman Luk. 2.18 19. And so we may conjecture that the visits both of the Shepheards and the Magi were both performed by them and received by Mary and Joseph with such a profound reverence modesty and silence as became a Temple rather than a Stable and as was suiting to the presence of so great a Majesty though mean and weak in his outward appearance for this appertained to his present state of Humiliation yet most commanding and powerful in his divine influence and energy on all those who approached him and whose Conversation he admitted For already his humanity also by the union to it of his divine person is to be esteemed replenished from his first Conception with the Holy Ghost and with all wisdom and not to have as the bodily so also the mental impotencies or weaknesses of Infancy § 45 This his Circumcision therefore seems to have bin performed as with the greatest reverence so privacy hardship and inaccomodation And if the Institution and Signification of this sacred Ceremony be well examined we shal find our Lord here entring upon the stage of his sufferings with the performance of one of the greatest acts of humility and voluntary obedience that his whole life afforded and that his Circumcision and his Cross i. e. the first and the â—ast act of his life were the two greatest abasements that his celestial pure and unspotted Person descended-to In both which he was content to appear to the world in the Similitude of sinful flesh Rom. 8.3 and to be numbred amongst the Transgressors Esay 53. and to bear the penalties of sin as if he had bin a sinner As in that last act to be condemned for the greatest Malefactor and Blasphemor and destroyer of the law so in this first to suffer as a sinful Son of Adam an expiation of that Original Guilt with which he was never stained and that not a washing only with water as it is now in baptism but a shedding of his blood For though Circumcision then was a Sacrament of the same Evangelical Covenant as now Baptism is yet was not this expiation then to be without shedding of blood as a type and figure of what was to come till the true blood of our Redemption should be shed upon the Cross after which now the Ceremony of a mundation only with water sufficeth § 46 To digress a little here the more exactly to weigh the just importment of this Ceremony which if you think an impertinency you may pass on to § 56. For Circumcision and the obligation which then the people of God had to it thus the case stood Adam being fallen from his original righteousness and so having lost the Grace of God and being become unable to observe his commands and by the breach of them liable to eternal death and the loss of the heavenly inheritance yet God in compassion to him then promised a seed that should bruise the head of that serpent that seduced him Gen. 3.15 and by whom should be had redemption pardon of former sin restorement of Grace and of the Holy Spirit to keep Gods commands so far as this Covenant of Grace required and a new benediction and introduction into the heavenly inheritance to all the faithful and children of the Gospel And so by this promised seed and in this faith and Covenant Evangelical were all the holy men preceding Abraham even from Adam Abel Enoch Noah c. redeemed and saved And Fathers of the faithful also before Abraham all these were in respect of their spiritual posterity and probably had some different ceremony from the rest of mankind by which they were initiated into this Evangelical Covenant and constituted members of Gods Church tho Abraham first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bare this name for his faith in God singularly eminent among the rest He believing as the Apostle saith Rom. 4.18 with his wife and family in hope even against hope first in relinquishing at once his country and kindred at Gods bare command not knowing saith the Apostle Heb. 11.8 when he went out whither he went 2ly and then in believing Gods power to give
him issue in such an old age and lastly after he had issue in that most transcendent effect of his faith the oblation and slaughter of his onely Son in whom were made the promises To him therefore more expressly than formerly God renewed his promise as he did afterward again to David that this promised seed should descend from him in which seed all both he and the rest of his seed i. e. so many as were sons of his faith even amongst all nations as well as the Hebrews should be blessed i. e. should obtain redemption remission of former sin a new sanctification by Gods spirit and ability to observe his laws and lastly the inheritance of the heavenly Canaan See Gen. 22.28 compared with Galat. 3d Chapter which latter may serve for a comment upon the former § 47 This Covenant God made with Abraham's faith And then for the time preceding the coming of this Seed even of this Blessed Infant Jesus who should accomplish this Redemption he instituted for a Seal of this Covenant between them and that as well for all Proselytes of the Gentiles as for Abraham's carnal posterity Gen. 17.12 23. Instituted I say the Circumcision and cutting-off of the prepuce of that member in which after mans fall first appeared the effect of sin and the rebellion of the flesh against the Spirit Of which rebellion our first Parents in the beholding it were so much ashamed which shame also hath adhered to all their posterity By which Circumcision of Abrahams flesh were signified to Him the very same things through this seed then promised as are now to us by baptism through the seed now exhibited namely his renouncing cutting off and mortifying the former lusts of the flesh and of sin in his members and becoming a reformed and new Creature to walk thereafter by grace conferred through this seed in all purity and righteousness at which time God therefore also as to new Creatures gave to him and his wife new names Gen. 17. changing them from Abram and Sarai to Abraham and Sarah § 48 Now in this sacred Ceremony as God engaged on his part of the Covenant redemption from sin and Grace restored through the promised Seed to Abraham and to all those who were his spiritual Sons and who walked in the faith of the Gospel I mean the faith concerning the seed and the means of their Salvation which faith was preached unto them more or less clearly according to the several degrees in different ages of the manifestation thereof so Abraham Gen. 17.1 12. and his Sons on their part engaged the sincere observance of all Gods Commandements so far as in this Covenant was required of them Where also it came to pass but by their own fault that so many of Abrahams natural Children as received Circumcision by which they engaged themselves to the observance of Gods law and yet were not also children of the faith of Abraham according to the revelation of redemption through this seed by which faith they might become partakers of remission of their former sin and of the return of Grace through the same seed so many I say were put in a much worse condition by their Circumcision than they were in formerly contracting by this a new obligation to Gods law without ability by reason of their want of faith to perform it and without a partaking of the merit of this seed whereby to be pardoned their transgressions against it Of which Circumcision therefore may be said the same which the Apostle saith of the Promulgation of the law in the 7th Chapt. to the Romans And the same thing still happens in baptism to so many as receive it without a due faith and without any donation of Grace they making therein a new engagement to the observance of Gods Commandements without ability to perform them § 49 This being the story of Circumcision which was a seal we see of the Evangelical Covenant made in the promised seed and presupposed former sin and through this seed effected a purgation from it this eternal Son of God therefore who came from heaven and who was conceived in the Virgins womb not of the seed of man but by the Holy Ghost and who was this very promised seed that was to redeem Abraham and his posterity needed not at all to be circumcised both because not guilty of sin and because himself was the redeemer and seed promised from whom Circumcision received its efficacy And what greater indignity could happen to his sanctity and purity than to be circumcised in his flesh who never knew any rising or rebellion of the flesh nor contracted from our first Parents any stain thereof For though our Lord was by the flesh taken of his mother a Son of Abraham and Gods law was very strict that every Male of his posterity should be circumcised or else cut off Gen. 17. Lev. 12 yet seeing such a law was prescribed to Abraham's posterity with reference to sin as also most of the laws Ceremonial were such law extended not to any of Abrahams seed that should be without all sin as our Holy Lord was § 50 But though this spotless babe was free from any obligation to Circumcision in this respect yet many other reasons and motives there were for which his divine wisdom chusing such a way as he did for mans redemption thought meet to undergo it as also in like manner he received and passed through all the other Sacraments of general obligation that were appointed by God his Father in the Church both old and new the one as a Son born under the law and all its Ceremonies the other as a Father and founder of the Gospel and all its Rites As for his Circumcision then besides those reasons ordinarily given for it that he admitted it to shew the truth of his human flesh against those Heresies that afterwards arose contending that he had only a fantastical and apparent or if a true a celestial Body Again least that by not receiving it he might seem to disallow of Circumcision or also might appear a breaker of the law to those who knew him not to be pure and exempt from original sin likewise that thus he might bear the true mark and badge of Abrahams seed and not be rejected by them as none of the true Messias on this account who was sent in the first place to the house of Israel Mat. 10.6 and a Minister of Circumcision Rom. 15.8 the defect of which surely would have bin a greater accusation than his Original out of Galilee Again that he might practice an obedience and conformity for peace-sake though in a matter not obliging as he did afterward in paying tribute Mat. 17.27 ut non scandalizemus eos I say besides these reasons sufficient for his non-omission of that sacred Ceremony there seem to be others yet more considerable § 51 For first Circumcision as also baptism afterward was not administred only in relation to sins past as an expiation
thereof but also as a door of entrance into the Church family and houshold of God and into a new Covenant with God for the time to come by which from Abrahams daies till the accomplishment of our redemption this family was distinguished from all the rest of the world and a strict pact and Covenant passed between God and all such persons for the future whereby they engaged themselves on their parts to walk sincerely in his laws in newness of life as his obedient Children receiving then as it were a new nature as well as a name and God engaged on his part to be their Father and protector and exceeding great reward in bestowing upon them the inheritance and possession of an heavenly Canaan Now as to such significations of Circumcision and the other Church Sacraments though not as to the real effect of them upon him as the effect of the Sacrament is also by others many times had before the receit thereof these were more compleatly fulfilled in our Lord than in any other For he entred into the Church and houshold of God not as a simple member but as the Father and Head thereof not as a Son of God by Adoption but as that true natural Son and seed through whose merits all others entred into this Covenant of Grace As for the performance of the Condition of this Covenant never any undertook and walked therein in such perfect obedience and new life and circumcision of all carnal and rebellious lusts as himself Nor ever any received so high an eternal inheritance from God by vertue of this Covenant observed as his Humanity did § 52 But 2ly yet further as Circumcision hath relation to fin so the humility of our Lord also entertained both it and all other sacred expiations of guilt in the disguise of a sinner For his eternal wisdom thought meet for the more proper and satisfactory destroying of sin to cloth himself in the likeness of sin and to take all the appurtenances and shames thereof save only the very guilt it self which his purity could not admit and being without sin to suffer to the utmost what to other sinners was due and to perform to the utmost what of others as sinners was required That he might thus as it were in their stead give all satisfaction to his Fathers justice in his sufferings and to his laws in his obedience to his laws not only the Moral first given to man in innocence but also the Ceremonial prescribed to sinners for remission of guilt in observing which Ceremonies they also a second time failed and so these also as well as the Moral were a hand-writing against them Coloss 2.14 Eph. 2.16 There therefore he also undertook that by the merit of his exact observing these laws and satisfying his Fathers justice therein he might remove also this second hard and unsupportable yoke from off their necks Act. 15.10 and purchase for them the perfect spiritual effects thereof So by Christs Circumcision saith the Apostle Col. 2.14 Eph. 2.15 Gal. 3.24 25. Gal. 4.3 4.9 we are circumcised with the Circumcision made without hands in out putting off the body of the sins of the flesh which cleansing from carnal lusts is the Spiritual Grace of the carnal Circumcision § 53 Again the Ministry of the Baptist succeeding that of the law who was sent to sinners with a baptism of repentance to prepare them for receiving afterward from our Lord the baptism of the Spirit our Lord hasted now again among other sinners to receive from John this baptism of repentance and to fulfil this righteousness or duty of sinners as if he had bin a sinner too to the wonder of the Baptist to whom God then revealed him and his all-sanctity and after it he betook himself to a long penance of solitude in a desert of fasting and praier accompanied also with strong temptations from Satan for six weeks and afterward all his life long he endured reproaches as a sinner Rom. 15.3 and though the Holy one of God he sequestred not himself from the more publick offenders but conversed freely with them not out of love to sin but to the sinners though it turned much to his disesteem and prejudice with those who pretended more sanctity among the people § 54 Thus he not only as the second Adam descending from heaven entred upon the first Covenant of works Hocfac vives and fully performed the natural or moral law in all the points thereof but also as a Son of Adam faln and taking upon him the curse of his sin though not deriving from him the guilt of it he entred upon the Covenants of Grace and expiations of sin made with Abraham and the Patriarks and in the stead of sinners performed exactly all the Ceremonial Law as it related to sin and thus by his perfect obedience became heir of the Promises of the eternal inheritance made first to Adam for his works and then to Abraham for his faith and by these his merits whilst he owed nothing of what he did and suffered for himself became also the purchaser of mercy and of remission of sin and of the Spirit for all other sinners believing in him by which Spirit they are also enabled to keep the Covenant of Grace and to inherit the promises made to it Rom. 8.3 4. Gal. 3.14 â—4 6 § 55 This Digression perhaps not unprofitably made to shew to them more clearly the motives or reasons of the Circumcision of our Lord. Now I proceed Next At the Circumcision as being the Sacrament of Regeneration and admission into Gods Covenant family and Son-ship under the law accordingly a new name was given to the circumcised imposed by the Parents or more usually by the Mother See Gen. 4.1.25 16.11 29.32 1 Sam. 4.21 Esai 7.14 a name which ordinarily signifyed something that related to piety and Religion in reviving the memory of some former holy Person or thing in acknowledging some special favour or Grace received from the divine Majesty in devoting the circumcised to some virtues or qualities acceptable to God or also when the name was imposed by God or persons directed by his Spirit foretelling the nature actions and successes of the person circumcised God also many times by his secret providence guiding the Parents though knowing nothing to give such names as do correspond to future events Hence also as was said in the first institution of Circumcision were two new names given by God to Abraham and to his wife § 56 n. 1. When therefore this Son of God came to be circumcised God his Father appointed his name to be Jesus or Jeshua as he was called in the Syriack the language which the Jews then ordinarily spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or us being the Greek and Latine terminations thereof i. e. Saviour God signifying this before-hand by an Angel first to his Mother at his Conception and afterward to Joseph her husband upon his first discerning her to be with Child specifying then
also to him the particular salvation he should bring to the world namely Salvation from their sins Mat. 1.21 repeated again by Zachary and Simeon in their Hymnes Salvation saith Zachary by remission of sin through the bowels of the divin Mercy to give light to them that sit in darkness and in the Shadow of death and to direct our feet into the way of peace and light saith Simeon to the Gentiles as well as the Jews And thus by this Saviour now sent God compleated the Covenant of Circumcision made with Abraham and so for afterward removed this Ceremony at the first Circumcision giving Abram the name of Abraham father of the faithful faith being the Condition required of us in this Covenant and in this Circumcision of our Lord sending the promised seed and giving him the name of Jesus or Saviour Salvation being the condition engaged for on Gods part in this Covenant A name this was compleating all Gods former works and mercies §. 56. n. 2. and which he seems to have reserved as an hidden treasure for the latter end of the world having not revealed it in express term tho he did this in many other names some way implying it to former ages So that as God made himself first known to his Church and to the primitive Patriarks only by his name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God omnipotent but revealed not himself by his name Jehovah importing his sole simple eternal being and Godship the one God living for ever and none besides him till the time of Moses when he began to manifest himself to his Church by greater works and wonders in vengeance upon his Enemies and deliverances of his people and by fulfilling his promises to their fathers as who liveth for ever to make good all his words See Exodus 6.3 comp Exod. 3.14 So he was not known by the name of Jesus in the second person of the Trinity incarnated till now that this person came in the flesh to accomplish and finish the Salvation of the world by his own sufferings and satisfactions which were promised and believed-in indeed before from the beginning but which were not exhibited till this time § 57 Several names indeed of this person were foretold in all ages and these implying Salvation to come to the world by Him Psal 2.2 and frequently elsewhere he was called the Messias or the Anointed translated in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore Herod when he enquired of the Scribes concerning him Mat. 2.4 enquired of him by this name where Christ i. e. the Messias or anointed should be born and upon the Baptist pointing to him and calling him the Son and the Lamb of God his disciple Andrew tells Peter that he had found the Messias which is being interpreted the Christ saith the Text Jo. 1.41 4.25 and our Lord speaks of himself to the Pharisees by the known name of Christ asking them whose Son Christ was to be when he would have instructed them that he was Gods Son as well as Davids and therefore by David himself called his Lord Mat. 22.42 Again Gen. 49.10 comp Ezech. 21.32 he is called by Jacob Silo or qui mittendus est the seed that was promised to his Grandfather Abraham to be sent Haggai 2.7 He is called Desideratus or the desire of all nations veniet desideratus cunctis Gentibus Again Esay 9.6 It is said his name should be called Admirabilis Consiliarius Deus fortis Pater futuri saculi Princeps Pacis Again Zechar. 6.12 It is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oriens as it is in the Septuagint and Vulgar erit nomen ejus see Zachar. 3.8 a name repeated again by Zachary the Father of the Baptist in his Hymn Luk. 1.78 In quibus nos visitavit Oriens ex alto Often also is he called Germen Domini Germen justitia See Esai 4.2 11.1 and Jerem. 23.5 and 33.15 It is said Hoc est nomen quod vocabunt eum Dominus justus noster or Dominus Justitia nostra and there also is this new deliverance wherein he assumes this name advanced above that out of Egypt where he took the name of Jehovah Exod. 6.3 Esai 7.14 It is said yet more particularly that the Virgin his Mother should call his name Immanuell that is a Synonyma with Jesus involving Salvation to mankind by the Incarnation of God All these are the names foretold of the Lord that should come to redeem us representing to us several excellencies of this Lord. But no where is he forecalled by the ordinary name he bare here on earth and given him at his Circumcision his name Jesus as Josiah Cyrus and some others have bin God if I may so say having provided this best of names for us that they before us should not have all perfection and having reserved the most full expression and manifestation of his mercies in the office of this person until his coming § 58 And indeed it seemed necessary for the accomplishing of his sufferings by which he redeemed us that this his name Jesus should not be foretold as it was also necessary that his birth at Bethleem Davids City foretold and in its time fulfilled should be in the performance thereof unknown and disguised by his Mothers usual aboad in another Town and Country and by his being driven away from thence shortly after born for fear of a slaughter to the place of her former residence for his education and so he was known only as a Prophet of Nazareth and called by a name unmentioned in the Prophets Notwithstanding tho in no places of the Old Testament it is foretold that the name of the Messiah should be Jeshua or Jesus yet in many places speaking of him is this name or some derivative thereof as a proper Epithete applied to him So t is said Habbac 3.18 Exultabo in Deo Jesu meo And in those sentences spoken of the Messiah Gen. 48.18 Salutare tuum expectabo Domine Psal 98. 2. repeated Esai 52.10 Viderunt omnes fines terrae salutare Dei nostri Esai 56.1 Prope est salus mea ut veniat Esai 12.3 Haâ—rietis aquas in gaudio de fontibus Salvatoris some derivative of this word Jeshua as Jeshuahah Jeshuahta c. is used Two persons also that were most eminent types of him were in former times called by the very same name The first of these was the Captain that after a long Captivity in Egypt conducted his people into Canaan the promised Land and fought all their battles with their Enemies to whom Moses by a Prophetical Spirit gave this name Joshua Numb 13.16 or as it is rendred in the Greek Jesus as he is also called Act. 7.45 and Heb. 4.8 adding the first letter of Jehovah to his former name Oshâ—a the type of our Lord Jesus the Captain of our Salvation Heb. 2.10 Fighting our battles and subduing all our most Ghostly Enemies and conducting us into the true land of promise The second was Joshua or Jesus the High
Priest that after their second Captivity at Babylon conducted the People again into the land of promise and rebuilt the Temple of the Lord formerly demolished Against whom in the visions of the Prophet Zachary cloathed in poor and filthy Garments Satan before the Lord bringing great Accusation God rebukes him Satan for it and commands Joshuahs filthy Garments to be taken away from him and him to be clothed with change of Raiment and a Miter and Crown to be set upon his head See Zach. 3.3 c. and 6.11 c. In both which places is joined a promise concerning this our Jesus called there by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Oriens Or as the Hebrew Germen who was typified by the other and who is our everlasting High Priest That he should build the Temple of our Lord and should bear the Glory and should sit and rule upon his Throne and be a Priest upon his Throne c. § 59 But tho Jesuses these two were before him and both sent deliverers of Gods people after a Captivity and both reconductors of Gods people into Canaan yet far short they came of this Jesus who saved mankind from a far higher slavery and of another kind than those other were and indeed from the only Captivity that could make us truly miserable Viz from the Captivity of sin Satan and death Triumphing in his Cross and Resurrection and descent of the Holy Ghost over these three the only terrible enemies of poor mankind who before that this Saviour came sat in chains and darkness and in the shadow of death trembling under Gods wrath and appointed to eternal torments § 60 This great Saviour came saith the Apostle 1 Thes 1.10 that he might save us from the wrath to come 1 For our salvation from Satan By him saith the Apostle Col. 1.15 we are delivered from the powers of Darkness And 1 Jo. 3.8 for this was he made manifest that he might destroy the works of the Devil And Col. 2.15 He spoiled Principalities and Powers and made an open shew and spectacle and triumph over them both in his life and in a Resurrection from the death that they had most cruelly contriv'd against him 2 And so for our saving from sin Sermo omni acceptione dignus saith the Apostle 1 Tim. 1.15 a comfortable saying beyond all other sayings this that Jesus came into the world to save sinners Especially when our conscience adds Quorum ego primus 3 Lastly for the salvation from death O Death saith the Apostle 1 Cor. 15.55 where is now thy sting O Grave where thy victory Thanks be to God who giveth us the victory over these thro our Lord Jesus And for the manner also of our Salvation by this Jesus much more misterious miraculous and indearing it was as to the delivered than that of any other Saviour whatever hath or can be For this Jesus came if I may so say not so much with his power to save us as with his patience and conquered not by his enemies sufferings but his own 1 To conquer those powerful spirits he took upon him weak flesh by this flesh they conquered us and in this flesh he redeemed us 2 To conquer Death Himself under-went and suffered Death but it could not hold him Act. 2.24 and by this his death destroyed Him that had the power of death Heb. 2.14 To save our lives he laid down his own Jo. 10.15 and healed our wounds with his own stripes Esay 53.5 3 So for sin He came in the likeness of sinful flesh to condemn sin in the flesh Rom. 8.3 And to free us from a Curse became himself a Curse for us Gal. 3.13 Such was this Salvation of this Jesus and such the way of it worthy a God O Blessed Jesu O ever blessed Name A name and the mistery thereof hid from ages and from generations and now made manifest and revealed What comfort could any other name expressing perhaps the Majesty or power or holiness or justice or eternity of this Prince have afforded to a poor guilty sinner trembling and despairing for the judgment to come but only this Or what comfort would this have aforded if it had bin only a Jesus from some temporal Tyranny from a Pharaoh or a Nabuchadnezzar or a Cesar and not a Jesus from the Devil or Hell or the Grave to which these other deliverances though for a time never so glorious would have left us still in bondage and in fear all our lives after a few daies to be devoured and swallowed up by them for ever Blessed name at which all the Spiritual Apolluons and destroyers of mankind all spiritual Pangs and anguishes of souls all the corporal messengers and arrows of death are afraid and tremble and from which only pronounced they do so often fly away Blessed name a poor sinners only consolation on his death-bed when the Grave opens her mouth for him and these spiritual Foes on every side invade him and Hell-fire eternal burns before him Blessed therefore be this name Jesus and exalted above all names at which Name let every knee bow of things in heaven in earth and under the earth and every tongue confess this Jesus Lord to the Glory of God the Father Amen § 61 After our Lord thus had received Circumcision as a Son of Abraham and entered into Gods Covenant and the name of Jesus as ordained the Saviour of the World and whilst Joseph and Mary abode still at Bethleem because this City near to Jerusalem and their own country very remote expecting the appointed time of the Purification of the Mother and presentment of the Child in the Temple certain persons both rich noble and Learned and probably much addicted to the study of Astronomy being directed by a Star came from the Oriental parts much more famed for wisdom to adore and do homage to this new-Born King and to present him with the most precious things those Countries afforded in behalf of the Gentiles as the poor and simple Shepheards being instructed by an Angel had done formerly in behalf of the Jews The Divine Providence so disposing it that our Lord to the Gentiles more contemplating the Creature should be manifested by a Star rather and the Jew as acquainted with the true worship of the Creatour by an Angel For both Jew and Gentile were now to have an equal share and a General Union in this Prince of Peace And the event corresponding exactly to these beginnings hath shewed us that after some few for the most part poorer and meaner and so humbler sort of the Jewish Nation were for the present by our Lord and his followers converted to the Faith represented by the Shepheards the riches and wisdom of the Gentiles hath bin brought into the obedience of the Gospel represented by the Magi till a compleat harvest of both shall be reaped by the Addition to them of the full Body of the Jews § 62 Now the Adoration and doing homage of the
six or seven miles distant from Jerusalem 't is no way imaginable that these Strangers in the Country travelled thither by night And now the Star became their Guide and went before them till they coming near our Lords secret Hermitage the Stable where He lay which poorer lodging now had its conveniencies the Enrolment perhaps being not yet finished in the better securing of his life it descended lower and stood just over it Which thing as it was necessary for the transaction of this visit with the more privacy and happily prevented their asking again the same question at Bethleem as they did at Jerusalem which might have discovered this Infant to some who might have told Herod so the Glory and splendor it cast upon this Grot served well to remove any scandal they might receive from the poverty of the persons they found within it And probably all this passed without the unworthy Bethleemite's either seeing the Star like the cloudy pillar in die wilderness that was darkness to the Egyptians whilst light to the Israelites or taking any notice of the new and strange habited Guests Which Bethleemites also before this had bin as stupid to the Relations of the good Shepheards as the Hierosolymites were but now to these Sages § 66 The Magi having entred the Grot what now might seem mean and vile to them of or in the house was abundantly recompensed in the sanctity and innocency of the persons they saw in it not like to other Mortals And so strong in faith and filled by their near approach to this Infant God with his Holy Spirit and struck with a due fear and reverence and spiritual discovery and Revelation of his Majesty they presently fell prostrat on the Ground Mat. 2.11 before the Babe held in his Mother's Armes and after worshipping for some time opened their Treasures and made their Presents to Him full of silence and respect and testifying their duty more in their actions and humble postures than in their words Behaving themselves rather as in a Temple than in a lodging § 67 The Gifts they presented were Gold Frankincense and Mirrhe the most precious things of their Country and usually offered to great persons see Gen. 37.25 and 43.11 But as is observed more especially proper offerings to this Person Aurum regi Thus Deo Myrrha morituro It being as of a fragrant smell so very exficcative and preservative from Putrefaction and hence much used in the embalming of the Dead Of which mingled with Aloes another Gumm very odoriferous an hundred pound weight was bestowed by Nicodemus on our Lord at his burial with which the linnen cloths wherein his Body was wrapped were besmeared And one of the principal Ingredients this was of the Holy ointment appointed for anointing the Priests and Sanctuary Exod. 30.23 Thy Garments smell of Mirrhe Aloes and Cassia saith the Psalmist of our Lord. And A bundle of Mirrhe is my well-beloved unto me saith the Spouse in the Canticles chap. 1. v. 13. of the same person Such Presents these great Persons for such both their Gifts and their Title of Magi intimate them to be This being a science studied only by the Nobility in those Countries and the skill thereof rewarded with the highest Honours brought to this Infant-Prince as the first Tribute of the Gentiles And so begun to be fulfilled those Prophecies which have not as yet received their compleat accomplishment in Psal 71. Coram Illo procedent Aethiopes inimici ejus terram lingent Reges Tharsis Insulae munera offerent Reges Arabum Saba dona adducent Et adorabunt eum omnes Reges omnes Gentes servient ei And in Esai 60. Surge Illuminare Jerusalem quia venit lumen tuum Et ambulabunt Gentes in lumine tuo Reges in splendore ortus tui Inundatio Camelorum operiet Te Dromedarri Madian Epha Omnes de Saba venient Aurum Thus deferentes laudem Deo annunciantes Madian and Sheba being in Arabia Felix East from Jerusalem from which Sheba came the Queen with such presents to King Salomon and the Sabeans that took away Jobs Cattel Job 1.15 And so was the title of Ethiopia common also to Arabia Numb 12.1 as well as to the Ethiopia lying West of it and further off § 68 Their gifts accepted with smiles after some further devotions and Contemplation made on their knees whilst their hearts were filled and ravished with a supernatural joy or perhaps Extasie they received a smile and Benediction from this Omnipotent Babe and so retired Infinitly satisfied for the long journey they had taken and their illuminated Reason nothing a mated but much edifyed with the mean accomodations they had seen and the humble entrance of this Lord of the Universe into the World to cure its Pride and lastly ready now to invite Herod and all the Jewish Nobility to the enjoyment of that spiritual and sublime Happiness of which they had the honour to be the first tasters not to be found in the Pallaces of Kings § 69 And now whilst they take their rest that night in the Town and are thinking of communicating to the World and especially to the pious King Herod as they had promised the happy success of their journey and the celestial Treasure they had found fit to be removed presently by Him from so mean a lodging into the sumptuous Temple he had newly built for Him Behold in their sleep the 〈◊〉 Lord that had thus far discovered his Son unto them further commands that they should by no means return to Herod as was purposed whose Counsels were treacherous but secretly and speedily depart to their own Country another way which also they successfully performed § 70 Meanwhile what great Consolation may we imagine did the neglected Virgin Mother and her devout Husband receive next to the enjoyment of our Lord in such their desolate lodging from the unexpected appearance of these Royal Guests from a forraign land conducted to that obscure place by a light from Heaven from their suddain prostration and Adoration in their first approach as subjects also of this new-born Prince and from those rich presents an opportune supply of their poverty What admiration and praise of the infinite bowels of the Divine mercy when enlightned with the Holy Spirit of Jesus they understood by this homage paid by these Gentile-Princes that this Babe was to be King of and rule over not only Israel but the whole earth Which thing also they heard afterward from Simeon at his Presentation in the Temple Lumen ad Revelationem gentium as if he had known of this meeting and the Star So God is wont still to mix hardships with Favours and recompence any sufferings of his Saints with double Consolations But in this present satisfaction and repose little did they know that their poor Babe so meanly lodged was the talk of all Jerusalem and envy of Herod or foresee the terrible storm that would shortly arise from thence §
71 There had bin a Law from the beginning as appears from Abel's offering the firstlings of his flock Gen. 4.4 of offering to God as the Creator and Proprietor of all that men possess the first-born of every Creature both of Men to be consecrated to his more special service and Ministry in divine things and of clean beasts to be sacrificed the fat burnt and the flesh of them to be the Priests Numb 18.18 and of unclean to be redeemed for a certain price and this given to the Priests Numb 18.15 16. and of the first-fruits of the Earth and Trees to be presented to the Lord heaved or waved on the Altar and so to be the Priests Again upon the Lords delivering all the first-born of Man and Beast among the Israelites from the hand of his destroying Angel in the night when he slew all those of the Egyptians round about them the Lord also on this account lai◠a second claim of these things to his own service and disposal § 72 Thus the Ministry in Holy things by the first-born of Men except where some special election was made of another to the right of primogeniture as is thought to have bin of Abel and was of Isaac and of Jacob continued till the times of Moses and the law-written when God chose the Tribe of Levi See Exod. 19.22 24.5 of which was Moses in their stead as a reward for their abstaining at least the most of them from Idolatry to the Molten calf and for their adhering to Moses and valiantly at his command taking revenge of this sin in passing through the Camp and slaying all they met-with brother friend or foe that continued then in their prophane mirth and feasting § 73 And upon this Election of the Tribe of Levi to Minister before the Lord instead of the first-born Levits also were first offered to our Lord in such manner as the first-born were See Numb 8.11 yet God still retained a presentation and redemption of them The first-born of Man then being a Male was to be brought after a month old that this ceremony might be accompanied also with the purification of the Mother to the Sanctuary or Temple and there presented and offered by the Priest unto the Lord in such a manner as the heaved or waved offerings are by being passed from one hand to the other see Exod. 29.24 and being thus the Lords was to be redeemed with five shekels of silver the value of ten shillings or somewhat more The Mother also after child-bearing was to be held unclean as she was also when in her flowers See Lev. 12.2 15.19 If it were a Male child for seven daies or if a Female ' twice this time But the flux of her blood not stopping so soon was to remain thirty three daies more in all forty daies for her purification before she might come into the Sanctuary or the publick assembly there and if it were a Female the time of her purification was doubled because her flux in such a birth continued longer In presenting her self here she was to bring a Lamb or if poor a Turtle Dove or Pigeons for an Holocaust and Turtle-doves or Pigeons for a sin-offering such offering chiefly relating to the legal immundicities or also to many other sins committed in the procreation of children or otherwise as these are truely expiated by the all-meritorious sacrifice of our Lord the antitype of all these Legal offerings as also the offering of the first-born to God had relation to the only self-acceptable oblation made to his Father of this first and only begotten Son Christ our Lord. § 74 The Holy Virgin then with S. Joseph her husband punctually observed this law of Purification as before of Circumcision tho the immaculate Conception and Birth of our Lord really needed no such Ceremony And after the time of the forty daies were now expired and now their first-born above a month old took their journey to Jerusalem from Bethleem where they had sojourned and delaied their return to Nazareth till this Holy Ceremony was accomplished Arrived there the Holy Virgin at the time of the morning-sacrifice carrying her new-born Son to his Fathers house humbly waited in the first Court common for all sort of people clean or unclean Jew or Gentile till the two Turtles or Pigeons she had brought according to their mean condition for the Lamb which only renders all other oblations acceptable to God was that she carried in her arms her Son were offered by the Priest attending there the one for her cleansing the other for an Holocaust of Adoration and thanksgiving to God for her safe delivery and new-born Son Which done she was admitted into the inner Court of the Holy Congregation which compassed the Temple and Court of the Priests and where the people beheld the service of the Altar of burnt-offerings standing in this Court and together with the Priest at such time offered up their Praiers and Praises to God Here the Priest received the Holy Child from their hands and presented him to the Lord at or over the Altar with the usual Ceremony § 75 But we may justly imagine that our Lord himself who at this time had nothing of the infirmity of Child-hood or Infancy in his soul and understanding much more completed this oblation in now presenting himself with infinite joy and an infantine innocency and simplicity for the much longed for Redemption from Satan of poor man-kind by his taking their nature upon him now become his Brethren and freely devoting himself to fulfil his whole will in all things the Prophets had foretold concerning his great sufferings and at last the shedding his blood and laying down his life on the Cross After this Ceremony was paid the fore-mentioned price of his Redemption and so the Child returned to his Mother For he not descended from Levi but of the Tribe of Judah had not the happy Lot of Samuel which he and his Mother would most have desired to attend upon his Father and in his house continually from his youth but was to undergo abroad a thousand miseries and to be educated in obscurity in a part of the Countrey half Gentile and the most remote from this house for thirty years until the time should come of his manifestation And thus was he who came to redeem us first to be redeemed and bought of his Father the proper owner of all things for our use and need of him in all those labours and sufferings and merits of his life and death for us § 76 On this day was the prophecy of Haggai and Malachy Hag. 2.7 9. Malac. 3.1 fulfilled and made good wherein God promised that the desired of all Nations and the Messias of the new Covenant in whom they delighted and by whom they should have peace should come to his Temple and thereby the glory of the latter house that seemed so contemptible should be greater than the former Which Temple also was a litle before much more
sumptuously rebuilt by Herod as it were for the more solemn reception and honour of this Lord thereof though intended by Herod for his own Begun to be rebuilt by him in the 21 year of his Reign and in some Eight years finished and Dedicated as to the chief Body of the house but all the outworks and buildings not finished till 46 years afterwards and about the time when our Lord receiving Baptism from John began his predication See John 2.20 § 77 Here whilst our Lord as it were took possession of his Fathers house and whilst these Ceremonies were performed by the Priest And the blessed Virgin and S. Joseph who further considered whose Son it was and to whom offered were continuing their devotions and infinit thanks to God for this new-born Saviour of man-kind and the honour he had done the humility of his hand-maid chosen for his Mother and were reflecting also on the strange things spoken to them of this Divine off-spring by the Angel Gabriel and others by S. Elizabeth by the Shepheards and on the Homage of the Sages there came at the same instant into the Temple tho holy old man Simeon uncertain whether a Priest but conjectured rather none from the Evangelist's silence herein who enlightned by the prophecies and the common expectation that was in those daies see Luk. 2.38 of this new King for this Nation by the Divine Providence had bin detained ever after the Babylonian Captivity less or more under the servitude of forraign Nations and of the great Empires of the world to cause in them a more ardent desire and dependance upon the promised Messias for freeing Israel as they imagined from the Roman heavy-yoke but Simeon with more spiritual eyes expelling it for freeing the world from the servitude of sin and Satan who I say had for many years longed-after and prayed-for the comming of this Messias and the Redemption of all Mankind For to this devout person we may imagine his seeing the world so over-run with sin and held captive by Satan caused much grief for the offending of God and loss of so many souls and that he often brake out into the like passion with the. Prophet Esaiah chap. 62. 1. For Sion's sake I will not hold my peace and for Jerusalems sake I will not rest until the righteousness thereof go forth as brightness and the salvation thereof as a Lamp that burneth And vers 6 11. I will not hold my peace day nor night I will give him no rest till he establish till he make Jerusalem a praise in the earth till the salvation of Sion cometh and his reward is with him and his recompence before him And upon such fervent supplications of his the Holy Ghost for his consolation revealed unto him that notwithstanding his old age and small distance from the Grave yet he should not dy before he had seen the Lords Christ And at this time the same Holy Spirit again gave him notice of our Load 's being then in the Temple a small infant in the arms of a poor Virgin § 78 Upon which coming in thither at this Instant with great Devotion and Humility he took this Divine Child out of his Mother's Armes being herein a representative of the Church accepting from God's hands this her Redeemer and in the embracing of him filled with the Holy Ghost as Elizabeth was before Luk. 1.41 and lifting up his eies to Heaven joyfully sung before the company there assembled his Nunc dimittis servum tuum in pace secundum verbum tuum blessing God for the salvation he had prepared not only for the Jewish Nation but all the world and for this childs being as the glory of Israel so the light of the Gentiles This suddain action and prophecy of this reverend old Man putting our Blessed Lady and S. Joseph into a new joyful wonder after all those other testimonies concerning the child heard before and adding still more matter to the Holy Virgins treasure out of which all these things came to the knowledg of Posterity § 79 After this he delivered the Holy Infant again to his Mother And in giving as an old Man if not also a Priest his Benediction to the thrice happy-parents and by the revelation of the same Holy Ghost foreseeing also the great sufferings of our Lord that were to follow and the oppositions that would be made to his new Kingdom of which sufferings one heavy one was then immediatly to break forth he made his more particular addresses to the Mother of our Lord for S. Joseph before those saddest times was to be at rest and told her That as the child was born for the advancement as he had already said of many in Gods people Israel such as should yeild to his Scepter so also for the fall and utter ruine of many others such as should not believe and acknowledg him and those secularly Great and that this age should throughly discover the goodness or wickedness of mens hearts And that he should be set up as a sign to all the world that should be much contradicted and spoken against by the great ones thereof as more especially he was at his death being lifted up on high on the pole of the Cross and all the people about him blaspheming See Psal 105.18 After and for which followed also the destruction of Jerusalem and the dispersion and Captivity of that Nation until this day When also as it were a sharp sword should pierce her Soul out of Maternal compassion towards him whilst she should stand by and behold such things done to the innocency of the Holy One of God After which words spoken by him much what in the expressions of the ancient Prophets See Esay 8.14,15 42.6 49.6 52.10 11.10 65.2 as we usually find those later in the new Testament to deliver their predictions in the language of the Old both coming from the same Dictator and he receiving again from the Infant the Benediction he bestowed on the parents he now joyfully retired waiting and preparing himself for his near approaching death and dissolution from the many infirmities of his old age § 80 No sooner had he finished his discourse causing much admiration in the hearers but that this first Divine testimony concerning our Lord now openly given in the Temple might be celebrated and ratified by two witnesses and those of both Sexes as both were equally concerned in this happy news a woman also of a great age Anna a Prophetess too detained in this life as Simeon was for her beholding the Lord Christ came in at the same time and seconded Simeon in the like Relation concerning this child his being the new-born Messias and Saviour of the world To which the Holiness of her person and severity and sequestration of her life from common converse somewhat like that of the Baptist added very much Whom the Evangelist thus sets forth That she had lived in perpetual widowhood from her youth after only having seven years enjoyed
Spirit as when afterward he repaired into the Desart and these abode for the three daies next ensuing § 110 In the Temple about the Court of the people were certain Porches or Exedraes or Chambers called also Gazophylacia for the Goods and Treasure of the Temple reposed in them such Roomes were belonging to the Priests see Jer. 35.2 4.36.12 26 and in these the Doctors of the Law assembling at certain times or Hours of the day expounded the Mosaick law to the people and instructed the youth such as applyed themselves to learning disputed also among themselves and stated the hard questions and difficulties therein Who also beside the Temple used Synagogues and had likewise beside these many Schooles instituted for the fame purpose Of which Schooles and Synagogues there are said to have bin in Jerusalem 480. Sigon ius lib. 2 cap. 8. So Act. 19.9 is mentioned S. Paul's reasoning or teaching at Ephesus in the Schoole of one Tyrannus Act. 24.12 He pleads his not having disputed with any in the Temple Act. 6.9 are mentioned those of the Synagogue of the Libertines Cyrenians c. disputing with Stephen Jerem. chap. 36.10 Baruch is said to have read the words of Jeremiah himself being in restraint in the house of the Lord in Gazophilacio Gamariae Scribae in vestibalo superiori in introitu portae novae domus Domini audiente omni populo which perhaps was done out of some eminenter place in the roome to the people standing in the Court See also Jer. 26.10 11. So our Lord John 8 20 is said to have preached to the people in the Temple in Gazophylacio and another time in Porticu Salomonis Jo. 10.23 In these places also where the Doctors taught their Schollars or the people were some Chaires placed for themselves and some lower seats or Mats spread on the floore for their Schollars or Auditors So S. Paul saith Act. 22 that he was taught at the feet of Gamaliel according to the perfect manner of the law of the Fathers § 111 In this Conference of the Doctors then the Holy Child Jesus presented himself on the third day after his with-drawing from his parents for it is not likely that he appeared in this assembly more then once which would have caused some greater inquiry after him contrary to the predesigned privacy and obscurity of his Education after he had spent the two former daies as is said of Anna in the Temple in praier and fasting and so as when he was in the Desart or at some times in going forth and in humility begging from other's charity what was necessary for his sustenance Here then the Text saith our young Lord sate in the midst of them they being placed in a semi-circle among other persons perhaps not much elder who were then present and sate at their feet to hear and learn Here our Lord attentively hearkned to their discourses and in things difficult or not sufficiently explained asked them as perhaps other their Schollars did with a modesty becoming his age his questions but then some of these at least being such as they could not well resolve like those afterward Mat. 21 25. whether Johns Baptism was from Heaven or of Men and How David called Christ his Lord the Lord being his Son He to give them some light so much as his Father permitted what person He was and to shew them manifestly in those immature years that his wisdom was from above and that he asked such things not for his own but their learning He being that Eternal wisdom that composed those laws and inspired those prophecies which they expounded gave them also the solutions to those questions wherein they were deficient He sate saith the Text in the midst of them not only hearing but asking them Questions And not this only which Schollars usually do but giving answers also answers probably not only to their Questions but to his own when they could not resolve them and such answers as that all that heard him were astonished saith the Text at his understanding All which shews something very extraordinary and divine in this his appearance Where also Himself guiding these discourses as He did when He went up into the Chair at Nazareth the opening of the Books at such a place as spake of Himself we may imagine the subject was some thing concerning the Revelation and coming of the Messias whose gracious speeches there delivered as with the modesty of a Child so with the gravity and authority of a Law-giver sent from Heaven and now also not as the Scribes but with strange force and inward conviction to his Auditors filled them and the others his hearers with strange admiration And this admiration probably would have produced a further inquiry after him had not in the height of such their astonishment the entrance in of such mean people as his parents conduced on the other side to abate their great esteem of him and served to draw a veil over the faces of such either lazy searchers or already envious Rivals that they could not discern him When as the meanness of his Education should have rather increased a diligent quest after him the more they saw no human way of his attaining either such science or Spirit and Confidence § 112 But leaving him here thus employed in iis quae fuere Patris let us return to the sad Mother and her Husband who perceiving the Holy Child strayed from them at their going out of the City and after some search there-about not finding him imagined him to have bin gone a little before in the company of some of their friends and Kindred and so made the more hast for this out of Town and went so much the faster from the place where he was to overtake him upon the way After having finished thus in a longing expectation their first daies journey homeward and not having found the Child at night as they had hoped among their friends they fell now especially his tender Mother into no small solicitude and jealousie concerning him Now came into their minds the first noise and discovery of him raised by the Shepheards and afterward much more by the Magi and then again S. Simeon's and Annas proclaiming him in the Temple the Hereditary malice of Herod's family and Party and who ever governed his not enduring a Rival the secret intelligence and Spies that might have bin set upon him and them and some discovery of his removal into Galilee their own negligence in not more carefully attending on him and all his motions whom God had so honoured and entrusted with the Guardianship of his Son and perhaps their fault in carrying him to Jerusalem when as the law dispensed with his age as yet for performing this Holy Ceremony Such thoughts as these might much afflict them besides such their love and affection to his most amiable person and obliging behaviour as could not with any patience endure him to be out of their fight In that sad night
some reluctance we may conceive of his Parent 's inclinations and their greater admiration of such an humiliation considering his person but this inclination checked with a most exact observance of him in whatsoever he seemed addicted to I say this sufficiently appears from the words Mat. 13.55 56. and Mark 6.3 where upon our Lords entring upon his office and after some time coming also to his own Town Nazareth with a train of his Disciples and a great fame of his Miracles following him there to preach the Gospel among his Kindred and acquaintance it is said the Citizens wondred whence he should have that wisdom and knowledg and those mighty works considering his mean education and Kindred among them stiling him there the Carpenter's Son and in S. Marke plainly Maries Son and himself called the Carpenter for before that time it seems S. Joseph was deceased Wherein we see it was his Fathers good pleasure the more to shew Our Lords wisdom and knowledg to descend from above and to be infused by him that sent him that he should neither be sent to the famous School in Jerusalem for teaching and learning the Law as S. Paul was Act. 22.3 nor to any of those Synagogues mentioned Act. 6.9 Nor educated in the Temple among the Priests as Holy Samuel was being from a child dedicated to the Lord nor should retire into the Desart for Solitude and Contemplation as the Baptist Lives surely our Lord if indulging his own will would much sooner have chosen but in this his state of Exinanition should descend far below John and take on him not the form of an Hermit or Contemplatist but of a Servant and a poor Apprentice to an ordinary Trade and herein should earn his own victuals and serve his neighbours also as any had use of him for the greatest part of his life And as it was appointed that at 12 years of age before such Divine knowledg could be acquired by Industry he should make an admirable discovery thereof among the Doctors in the Temple tho this was then ungratefully or also enviously not taken any notice of by them so it was ordained also that all his youth should be spent in this laborious handycraft Whereby it might be most evident he stood in no need of human Arts or Sciences and also he might give the world an example after so great an humiliation of his being Gods only Son not to disdain to serve our neighbour in the lowest manual offices in any necessities concerning his Body or also Estate as well as Spiritual but whereby also he might the better disguise and hide the Dignity of his person till he had descended yet further to the lowest step of his Humiliation and accomplished his Passion on the Cross sect 121 For we find this education and mechanick trade of his to have bin a main scandal and after that his admirable doctrine and works had given an occasion of his being more enquired after to have bin spread all abroad and well known not only at Nazareth or in Galilee but at Jerusalem For Jo. 7.15 in the third year of his preaching as he taught in the Temple it is said the Jews marvelled and said How knoweth this man letters or learning having never learned From which also may be gathered that in his Sermons like to that discourse of his in going to Emaus were mixed many profound and convincing Expositions of the Law and Prophets and such as were not attainable by others if at all without much study therein To whom our Lords answer in the next verse giving this reason Viz. that they might know that his doctrine was not his acquired by any his industry or Art but his that sent him Learnt and revealed from above and brought out of the bosome of his Father Jo. 1.18 And his very kindred from this mean exercise of his youth when afterward he began to open and discover the hidden treasures of his wisdom not believing on him saith the Text Jo. 7.5 asked him why if he was such as he made himself he staid amongst them in Galilee and went not into Judea to shew himself there among the Learned when indeed our Lords usual abode in Galilee was for the safety of his Life Thus our Lords Carpentership was made no small mortification to him § 122 But yet this is imagined such Carpentors work as was exercised at home Some think that of a Wheel-wright and making Ploughs and Yokes and other instruments of husbandry for the service of his Neighbors Aratra conficiens Juga boum saith S. Justin Martyr Contra Tryphonem a very ancient Father this suting much better with the retirement and Devotions of so Holy a family and also with the privacy of our Lord's education than seeking here and there work abroad in other men's houses And this trade it is probable our Lord followed for some time after Josephs decease by those words in S. Marke Is not this the Carpenter the Son of Mary and so a little after our Lords Baptism mention is made of his Mother only none of Joseph as Jo. 2.1 Matt. 12.47 It seeming good to the Divine wisdom to leave our Lord for some time before his manifestation without any reputed Father here on Earth whose true Father was in Heaven Thus our Lord the second Adam eat his Bread for many years in the sweat of his browes subjecting himself herein to the curse laid upon the first his sinning fore-father in a Trade requiring much strength and force And his Trade an Emblem if happily an house-wright of his rebuilding that house of God which the other former had destroyed § 123 4ly It may further be gathered from the many hardships suffered even in our Lords tender Infancy his being born in a poor Stable carried away presently after in so weak an age some hundreds of miles into a strange Country and again brought back from thence as also from what is prophetically said of him by David In Laboribus a juventute mea Again from his many times professing that he came not to do his own will but the will of his Father where his own will denyed intimates natural inclinations different from his Fathers appointments concerning him but yet exactly subjected thereto and that he came not to be ministred to but to minister and when he had so many attendants that his behaviour amongst them was as of one that served and as one that waited on and provided for them whilst they sate at Table See Luke 22.27 spoken upon occasion of their striving among themselves for Honour and about that time also his washing their feet and lastly from the Apostle's expression that he took on him the form not of a man only but a servant From all these I say we may well argue that his youth was not passed without many mortifications and hardships such as poverty and handy-labour affords many great self-denials an exact obedience of his child-hood to his Superiours according to the flesh
such as a wise man suffers whose duty obligeth him to the service and sometimes undiscreet commands though in things lawful of a person of much less understanding unless we may rather think that the Holy Spirit by him guided his Parents in all those commands whereto it required his obedience § 124 And among such his mortifications this seems no small one that considering who he was the word and wisdom of God and by whom God formerly made the world he should have a law of silence for so long a time imposed upon him as to any function as yet of his ministry or discovery of his wisdom even when there was in his seeing the great follies of the world occasion shall I say or rather a great necessity thereof Nay in the Sabbaths when all frequented the Synagogues which were in every City and there the law and Prophets read to the people Act. 13.27 and among others his most devout Parents together with himself that after his forementioned dispute with the Doctors at Jerusalem and after he was now arrived to mans estate from 20 years old till 30 he should patiently stand there among the rest in the quality of a mean labourer and this the Law-giver himself in silence hear the expositions of it not alwaies free from errour by others which rendered his fellow-Citizens so astonisht when afterward he who had bin so long an Auditor with them now shewed himself a Doctor A stupendious Humility and Obedience this so long practised in so Soveraign a dignity and an hard lesson for those to imitate who have parts To our Lord therefore stooping by Obedience to such a condition seems principally to be applied that complaint of the Psalmist Psalm 38. Posui ori meo custodiam cum consisteret peccator adversum me Obmutui humiliatus sum silui a bonis sermonibus dolor meus renovatus est Concaluit cor meum intra me in meditatione mea exardescet ignis whilst he whom a fire of Zeal for his Fathers glory and for the salvation of mankind continually burnt and consumed See Jo. 2.17 Conversed among the ignorant and sinners without being permitted either to instruct the one or reprove the other whilst he who to use the expression of Elihu Job 32 was full of words and his belly as new Wine without vent and that breaketh new Vessels was so long to be dumb and as one that heareth not and in whose mouth are no reproofs No discourses I say saving such as did not transcend the appearance of his exteriour condition and manner of Education and emploiment and such conversation as in a private life gave good example to his few acquaintance and friends remaining so many years even whilst repairing in the State of his man-hood to Jerusalem and the Temple and the great Assemblies of the Nation at the publick feasts as it were a Candle hid under a Bushel and not suffered to diffuse its light walking in this most difficult obedience for so many years to the good pleasure of his heavenly Father as also the same obedience practised the like silence whilst he suffered so many false accusations before his Passion § 125 And the Nazarens rude and uncivil entertainment of him when visiting them afterward and his Brethren and kindred their not believing on him shew well how much he had in his youth ecclipsed and made himself of no account among them at least those that were not more intimately acquainted Wherein he gave the world a great lesson and example of trampling under foot any vain honour and Reputation save that with God and the Citizens of Heaven But indeed had our Lord sooner manifested himself to Israel supposed even from his youth we may conjecture such effect thereof either that the glory of his wisdom and mighty works with the envy of the Great ones accompanying these would have hastened his Death and brought it so much sooner Or such his Excellencies and Dignity of his person in a long time of Conversation with them better known to the Nation would have daunted his enemies and prevented his Death and deprived the world of the precious Benefits thereof and we may say his Father was pleased that he should be so long concealed to us that he might dye for us § 126 In this time of our Lords living at Nazareth and before the 30th year of his age is supposed to have happened the death of S. Joseph there being no more mention made of him as of his Mother and our Lord's Brethren after our Lords publick appearance either at the Marriage in Cana or else-where It seeming good unto his heavenly Majesty that after his Manifestation though a Mother did yet no Father real or reputed should appear that God might be the more looked-on as his Father who also was professed by him to be so no other being in sight nor receiving any honour as such Therefore also is our Lord in St. Mark probably after Josephs decease himself called the Carpenter and the Son of Mary But when ever S. Josephs Death happened doubtless it was undergone with great Resignation and content and after our Lord 's having first made known his heavenly Father's good pleasure both to him and his Mother in which all three most affectionately acquiesced though Joseph by his Death in some sense was to leave and lose his most beloved Jesus Viz. as to the presence of his Humanity wherein his Saints by death do now enjoy him § 127 Now that after so profound an Annihilation and latitancy of our Lord in so mean a fortune and obscure place the time drew near of his manifestation to Israel being God at last descended upon earth to reveal to men the whole Will of his Father and all the Secrets of Heaven A great person and one sanctified from the womb and Quo non major inter natos mulierum as our Lord saith of him was sent some time before to proclaim to the world the near approach and appearance of this heavenly Prince for begetting a greater reverence in them to his person And also to prepare all men by a due Confession of and repentance and doing penance for their sins and correction and amendment of their evil lives which is called the levelling Hills and filling Valleys and making the high waies streight and lastly by their being purified by Baptism for a more worthy and Honourable reception of this great Lord whose Kingdom was not temporal but Spiritual that so nothing in his Subjects at his coming might disgust or displease him And lastly was sent after his making such a proclamation of him before hand to shew also and demonstrate with the finger his very person to them for removing all possible mistake or just excuse § 128 The miraculous Nativity of this Forerunner of Christ in the old age of his Parents foretold by the same Angel as was our Lords and his being full of the Holy Ghost from his very first Being his leaping and
all hereby the more to exalt himself § 137 After that these Preparations were made and Our Lord now also had compleated the thirtieth year of his age at which age the Priests as hath bin said and Levits were admitted to administer in the Sanctuary Numb 4.3 23 and at which age his Father David was installed in the Kingdom of Israel and Joseph advanced to the government of Egypt Types of our Lord Now was the full time come that he should throw off his long disguise and manifest himself And herein should first receive in publick before John and all the people a Commission from his Father speaking to the world from Heaven and a Solemn Vnction to his Office from the Holy Ghost He then to whom also and to his Holy Mother all these things done by John were related by their neighbours that he might fulfil all righteousness and shew obedience to all ordinances instituted by his Father Johns Baptism being from heaven and not of men as he argues against the Pharisees Mat. 21.25 as also that he might give good example to other Galileans for which see what he did Mat. 17.27 ut non scandalizemus eos in doing any thing that lookedlike disobedience not many daies after 30 years old went up as many others from Galilee and humbly presented himself among the other multitude to receive Baptism from John as a penitent so habited so mortified with grief and confusion remembring the burden he had taken upon him for our sakes of the sins of the whole world and compleating the Confession and Contrition of all those poor sinners that stood with him desirous of the same Absolution and among the rest even those of the Baptist himself The place of our Lords Baptism probably from John 1.28 was Bethabara viz. where the waters being divided the people of Israel passed over Jordan with Joshua into the land of promise and whither our Lord also coming out of the Desart returned to John And it seems by S. Lukes words chap. 3.21 in which all the people were baptized c that there was a great conflux of people to John at that very time For indeed one end of John's baptizing was that our Lord should be made manifest to Israel Jo. 1.31 § 138 The Baptist tho living in the same house for three Months with him before they were born had never before seen this sacred person whom he was sent to proclame the Divine Providence for avoiding any suspition of fraud or compact so ordering that they should be educated in two remote and opposite corners of Palestine yet presently upon his appearance by the Spirit knew him to be Christ our Lord. For S. Jonn's Non noveram c. Jo. 1.33 as S. Chrysostome and others is to be understood more largely Viz. of the time before our Lords coming from Galilee and before the solemnity of the Baptism in which solemnity because the most evident testimony was the Holy Ghosts descent and sitting upon our Lord therefore it is instanced in by the Baptist as if he had said I knew him not at all formerly till the time when he came to be baptized and the Holy Ghost in the shape of a Dove visible to all sate upon his Head The Baptist then presently knew him and much astonished at his great humility in offering himself to receive this Baptism of sinners with a like humility prostrated himself before him and telling him that himself had need to be baptized of him desired to be excused from so great a presumption whose shoos-latchet he had formerly told the people Jo. 1.27 he was not worthy to untie But our Lord now no way disguising or concealing himself to John with a word that so he ought to fulfil all righteousness removed his fear and scruple and so in all humble obedience to his good pleasure John performed this Office to him § 139 Our Holy Lord so soon as he ascended out of the water without any entertaining himself with his Cosin and servant the Baptist though this was their first interview immediatly put himself upon the banck of Jordan in the posture of praier wherein we may presume he offered himself according to his words in the Psalme Lo I come as in the volume of this book it is written of me to do thy will O my God to all those hard services and sufferings for the redemption of mankind which his heavenly Father expected from him as we find he did a little before his passion Jo 12.17 desiring him to glorify his name at which time also his Father spake to him Jo 12. being in great desolation from heaven in the hearing of all the people Whilst our Lord was thus praying and the Baptist who had had a preindication from God that he should discern his Son by the visible descent upon him at his Baptism of the Holy Ghost and also the people who could not but observe the extraordinary reverence S. John gave to him or also some of them hear his words had fixed their eies upon him Behold the Heavens were opened and first descended from them with a stream of light the Holy Ghost in the appearance of a Dove the innocency and harmless simplicity of which gaulless peaceful and mourning creature Our Lord recommends Mat. 10.16 and several qualities in it observed to resemble those of the Holy Spirit are mentioned by the Apostle Gal. 5.22 1 Cor. 13.4 which streaming Dove rested or sate upon him as was presignified by God to John and probably remained so according to Jo. 1.33 till hasting toward the Desart he was carried out of their sight § 140 This appearance again was seconded with a Voice from the opened heaven and from the Divine Majesty there declaring to the world This person to be his beloved Son in whom he was well pleased The words as also the descent of the Holy Spirit upon him are pre-related in the Prophet Esay 42.1 and cited also by the Evangelist Mat. 12.18 and do reveal to the world this joyful news as if he had said This is my Son the long expected Messias the new and perfect Legislator that declares all my will that is the Compleatment of all the Prophecies the only Mediator between me and sinners the Redeemer and Reconciler of the world unto me and my meek Lamb that takes away the sins thereof the only Holy and Eternal High Priest Lastly the King and Lord of the Universe In whom nothing at all displeaseth me and in whom I have bin pleased from all Eternity and except in whom none other pleaseth me and in whom all others may please me but unless through him I cannot love sinful man concerning whom the time was that it repented me at heart that I had made him Gen. 6.6 but which grief this my Son hath removed and again reconciled all things to me § 141 The same with which words were spoken a second time in the Holy Mount out of a bright cloud nearer hand when this
person our Lord appeared also in great beauty and Majesty and like himself that this was his beloved Son Mat. 17. in whom he was well pleased And this then added to it that after Moses and Elias the law and the Prophets vanished they should in the last place hear him for which purpose viz. their hearing and obeying this Lord also was this voice made unto the people here at Jordan Again a third time when the same our Lord a little before his Passion was in great desolation and desired to be delivered from the approaching paines of death Jo. 12.27 but then afterwards resigning his natural will as in the Garden prayed that his Father would not spare him but glorifie his name Viz. in our Lords passing through all those bitter sufferings preappointed for him his Heavenly Father himself vouchsafed with a voice from heaven to answer his Praier telling him he would glorifie his name yet again Viz. in the admirable Resurrection and Ascension of his Son as he had done already viz. in his glorious Miracles where also our Lord told the people concerning this voice from heaven that it came not for his sake or satisfaction who alwaies knew his Fathers will concerning and Love to him and the glory he had and ever was to enjoy with and from him not for his sake I say but for theirs that they acknowledging this glory the Father both had and would bestow upon his Son should accordingly honour and obey him As also now at his Baptism the visible descent of the Holy Ghost was for the peoples-sake that they might hereby know that he who was full of the Holy Ghost as much before as after this visible descent thereof had it in his power by baptism to confer on others § 142 Often therefore also doth he mind the people for their admittance and believing on him of this his Fathers bearing witness to him Of his Fathers sending him and Sanctifying him see John 8.18 54. 5.32 37. 10.36 which relates as to his Fathers testimony of him by Miracles so doubtless to this signal one received before the beginning of his Ministry at his Baptism and to his Sanctification at this time by the visible appearance of the Holy Ghost sitting on him And this very manifestation thus of our Lord to Israel the Baptist names as one of the ends of his own coming and Baptizing Jo. 1.31 And most congruous also it seems that our Lord's Institution of conferring Baptism for ever being in the name of the Blessed Trinity Father Son and Holy Ghost all these should first after this manner manifest themselves in his own Baptism Which Vnction of his with the Spirit foretold by Esaias chap. 61.1 our Lord also in his Sermon Luk. 4.18 openly applies to himself And this was the first Scripture he as it were casually opened at to explain it to his own country men at Nazareth § 143 After this Testimony given to God the Son by God the Father and God the Holy Ghost at his Baptism in the midst of the admiration and expectation of John and the people beholding him our Lord in the Vehemency of the same Spirit which alwaies remaining in him in the same plenitude and not given by measure yet acted more or less in his Humanity as occasion was offered suddainly departed out of their sight and went speedily toward the Desart from whence John formerly appeared Immediatly saith S. Mark the Spirit drave him into the Wilderness And such Rapts of the Holy Spirit have bin formerly seen in Elias see 1 King 18.12 2 King 2.16 and others Act. 8.39 with an elevation of their bodies also into the Air tho probably not so here of our Lords By wilderness also is here meant the most desolate invious and unfrequented recesses thereof Where were the dens latebrae of wild beasts for their safety for the Evangelist saith he was there with the wild beasts whence we may conjecture John Baptist's Desart also to have bin such however some would mitigate it Where also we may say is the most ordinary dwelling and haunt here on Earth of evil Spirits not so much by their choice though in some respect they hate the places frequented by men and where is some greater appearance of Devotion and of Gods service and worship as from their Condemnation and the Divine restraint See Mat. 12.43 the evil Spirit when having lost his possession of the man his walking in drie or barren and desolate places and Mark 5.3 their haunting the Tombs and Esai 13.21 and 34.14 the Satyrs dancing in such places and Apocal. 18.2 Desolate Babylon becoming the Habitation of Devils To which may be added the experience of Hermits that inhabiting Desarts are more molested with them and here also our Lord met and had his chief combat with the Devil § 144 Into this solitude then our Lord retired after his being anointed with the Holy Ghost and now shortly to enter upon his Ministry retired as we see with great fervency of Spirit to fulfil his Fathers will i. e. the foreseen great Mortifications he was there to undergo no way remitting but advancing this holy impetuosity And here he remained and separated himself during forty daies This being the round number used for 7. sixes of daies or 6. multiplied 7. times and a number in Scripture most frequently prescribed by God according to his Creation of the world in six daies for the dispatch of any great work labour or sufferings Of which may be given very many instances if this would not too much divert the Reader See Gen. 7.4.17 Ezec. 4.6 Jonah 3.4 Gen. 6.3 thrice forty years Deut. 8.2 Gen. 15.13 ten times 40. Judg. 13.1 Apoc. 2 3. and about so many months was the time of our Lords preaching See before § For this time then he sequestred himself to be vacant without admitting the distraction of any human converse or secular business and with those advantages that bodily fasting gives to the operations of the Soul for supplication and praier for the solemn preparation for that high service and ministry he was now entring upon and designed-to and again for the making a more solemn oblation of himself to his Father as to the most voluntary undertaking of all those hardships and sufferings that were set before him and that were desired by him in all these the more to glorifie his name Now though our Lord for such a more intimate conversation with God and perfect Contemplation needed not to use such exteriour means as retirement and abstinence from food and dismission from other Emploiments by reason of the supernatural perfections which from his Deity and plenitude of the Spirit were infused and refunded into his human Nature Yet as Suarez observes In 3. Thom 2. Tom. Disp 2◠§. 1. Per cognitionem anima naturalem non poterat sine speciali miraculo multa simul perfecte considerare neque per operationem phantasiae simul comitari operationem intellectus si circa
to qualify and lessen the great and suddain fame that might be of him which also was done for our example from that publick testimony they saw given by the other persons of the Trinity the Father and the Holy Ghost as also in the rest of his life he used frequent concealments of himself and enjoyned others silence for the non-preventing his future sufferings that so his six weeks absence and non-appearance might a little remit the former expectation and the Baptists immediatly sending all men after him whose manifestation was only to be discovered by certain degrees and therefore when returning from the Desart his stay with the Baptist much proclaiming him was only for two or three daies § 150 After his forty daies abode in this desolate place prostrated as Moses in his Fast before the Divine Majesty in praiers and intercessions and such Contemplations of God as his types Moses and Elias had formerly enjoyed and probably accompanied as they with a suspension of his natural faculties and a perpetual fast our Lord began when such his Devotions were ended and nature returned to its ordinary functions to be vehemently an hungred The Devil even the Prince of them as may appear from Matt. 25.41 Apoc. 12.9 who had narrowly watched Him hitherto and looked upon him with such an envious eye as he did on our first parents in their Innocency but could not attack him whilst in praier when this was ended and he saw also so great an hunger to pinch our Lord which our first parents had not when he prevailed with them to eat forbidden meats had entertained hence some hopes of prevailing upon his infirm humanity as he did on theirs viz. not to wait for his Fathers Provision for him in due time of such food as was necessary but with a power of Miracles presently in an extraordinary manner after such a meritorious Act of forty daies fast to supply himself with it In which Temptation also he hoped to make some advantage in reminding him of the dignity of his person and suggesting unto him that he was the Son of God Especially at this time the honour done him lately not only by the Baptist but from God himself both the Father and the Holy Ghost from heaven and now also the great Change of his life entring upon the office of the Messias might seem to have elevated his thoughts and ambitions above the temper of his former meanly entertained condition For tho the Devil had heard those glorious words pronounced from Heaven but lately at his Baptism and in his ranging every where for prey probably was well acquainted also with all the former miraculous passages of his life lead also hitherto without all sin and with all the prophecies concerning our Lord if we see how readily he afterwards quotes Scripture to him and how in his first accosting of him he pressed his being the Son of God yet since our Lord was also clothed with our infirm flesh he might not so perfectly discern the Hypostatical Vnion of such his lately assumed Humanity with the Deity nor how far it might be invested or assisted therewith and its weakness receive influences from it For this General enemy of mankind saw this his human nature clothed with all the infirmities as here in suffering hungar and passions or affections of it Whereby his flesh or sensitive appetite at that of others did naturally desire things delectable to it as meat drink rest sleep c. But yet these desires were alwaies such as were perfectly subjected to the guidance of right reason and wholly ordered and moderated by it and such wherein he had hitherto never sinned though it is most likely that Satan had not forborn before to tempt him as others to some exorbitancy therein even from his child-hood and again were such wherein he was also by reason of the Hypostatical Union of this nature to the Deity and perfect sanctification thereof by it utterly impeccable though this not known to the Devil Our Lord saith the Apostle not only felt our infirmities Heb. 4.15 but was in all points tempted like as we are i. e. by external objects occurring and inviting his nature to the use of them but without sin this sensitive nature was ever so overruled by reason as never by the least consent of his will to proceed to any excess beyond the bounds set by the Divine Commands Poterat quidem anima Christi saith S. Thomas 3. Q. 15. Art 4. resistere passionibus ut ei non supervenirent praesertim virtute divina sed propria voluntate se passionibus subjiciebat And In nobis quandoque hujusmodi motus non sistunt in appetitu sensitivo sed trahunt rationem quod in Christo non fuit quia motus naturaliter humanae carni convenientes sic ex ejus dispositione in appetitu sensitivo manebant quod ratio ex his nullo modo impediebatur facere quae conveniebant § 151 Therefore from this his liability to passions and the new change of his life Satan conjectured a fair opportunity for begetting in his humanity in his former life hitherto so poorly treated some Elation of mind and vain ostentation of its transcendent dignity and present advancement Or supposing Satan knew such an Union of this his humanity to the Deity as that our Lord could not possibly commit the least sin and that his present temptations were but in vain as all his former had bin yet was his malice to him so extream as it could not let him rest so far as God permitted and he rejoyced to give him some molestation though with a greater mischief to himself a quality we observe also in the Devil's children malicious men who do not forbear to afflict their neighbors in their own suffering much greater dammage § 152 He then as soon as God had relaxed his chain invades our Lord and probably appears to him in some comely and Glorious shape as we may conjecture from his last temptation wherein he desires Adoration from him Or as some think to be more sutable to the place shewed himself in the habit of some religious Hermite Or perhaps not disguising at all who he was which also was well known to our Lord subtilly desired some evidence of the supereminent Dignity of our Lords person as it were for his own satisfaction and that he might know his due subjection to him His request therefore was that if he were the very Son of God as he was lately proclaimed from heaven to be he would for the honour also of his human nature hitherto so meanly treated now shew an act of his Divine omnipotency and taking some pitty of its present necessities command those Stones that lay before him to become so many loaves of bread especially since in that desart place he could expect no other ordinary supply As indeed long ago in the like necessity the same Lord out of the stony Rock in the Desart brought forth water And the more kind
and harmless the request here seemed to be the more dangerous the temptation Whilst hereby the Devil hoped to allure him for the glorifying of his humanity to shew some superfluous and vain-glorious act of his power as he mingled with our first parents taking the forbidden fruit a vain ambition of knowing good and evil and to make some breach of his former resignation and obedience in this his state of humiliation to his heavenly Father as the impatient Israelites also in the Desart when pinched with hungar presently became clamorous against Moses and would not attend Gods good time and leasure for making provision for their wants § 153 Our Blessed Lord standing upon his Guard and acting all things according to the present design of his coming into the world Viz. to do entirely and only his Fathers good will and pleasure through whatever sufferings though he might here with his most Soveraign authority have presently banished Satan from his presence as he did at the last and have dismist him with some sharp reproof Yet to give us herein an example he chose rather to answer him though such an one in the Spirit of meekness and according to what S. Michael the Arch-Angel did Jude 9 or our Lord not indulging himself so much not medling with the person of the tempter chose to reply to the Temptation And here also he preferred to frame all his three replies out of the word of God A direction which the Apostle hath left us Tak saith he the sword of the Spirit which is the word of God as for the most powerful way of repelling this evil Fiend by our shewing to him Gods command contrary to his suggestions As also our Grandmother Eve when yet in innocency at first answered Satan tempting her Gen. 3.3 That she had a command from God to the contrary This well but she stood not firm to it § 154 To this first Satanical temptation therefore that he should presently with an extraordinary hand make the Stones about him bread to satisfie the hungar of such a Supreme Lord and one so dear to God he as it were reflecting on the former miscarriage of Gods people when an hungred and thirsty in the Wilderness in their presumptuously demanding a Miracle before its time returneth to this Tempter those words of Moses in Deut. 8.3 spoken by Moses concerning the Manna given to them so miraculously from heaven telling Satan it was written there That Man shall not live by bread alone but by every word that proceedeth out of the mouth of God The context there runs thus He humbled thee and suffered thee to hunger and fed thee with Manna which thou knowest not that he might make thee know that Man lives not by bread only but by every word that proceeds out of the mouth of the Lord. Intimating that we are for any our wants with patience to depend on the Divine providence and provision who is all-sufficient and able with a word to supply our necessities as he did that of his people in the Desart with Manna as also that his meat and drink and life was the observing his Father's word and command and the yielding a punctual obedience thereto As if our Lord had said here to Satan what elsewhere to his Disciples Jo. 4.32 34. I have meat to eat that thou knowest not of My meat is to do the will of him that sent me But lastly what need of a Miracle here where he could as he pleased satisfie his hungar by other ordinary means either by feeding on Johns food in the Desart at hand or by speedily quitting the desart receive it elsewhere Yet this our good Lord who would not here at such a person's request relieve his own forty-daies-fast with a Miracle did afterward out of compassion and also to hew thee who he was with a Miracle supply the peoples fast though suffered only for a day or two Mat. 15.32 Thus the Devils temptation instead of elevating our Lord to some pride by which himself fell or curiosity in shewing vain-glorious and superfluous wonders or sensuality in lusting after food produced in him only an act of humble submission obedience and resignation to his Fathers good pleasure and Orders § 155 The Devil finding no entrance of Pride or self-exaltation into our Lords humanity this way presently devised another Our Lords hungar being also thus longer continued until all his temptations were finished and removes our Lord out of this privacy and melancholick recess into a place of greater State magnificence and resort and so taking him up saith the Text carried him speedily out of the Desart into Jerusalem Which taking him up the Preface to the temptation following is to be reckoned also no small temptation and trial of our Lords humility and annihilation to suffer himself to be hugged upon the shoulders or embraced in the arms or touched with the pawes of such an horrid and accursed Beast as our Lord in whatever external shape knew him to be For the transportation seems to be literally understood and real not representative only in a Vision Which Vision would either imply that our Lord's humanity must be so far imposed-upon and deceived by Satan as to think it real or if this transportation known to our Lord to be only a shew must much weaken the Temptation § 156 Brought hither he carries him streight to his Fathers house the Holy Temple sumptuously built by Herod and sets him on the very highest place thereof one of the Pinacles we may imagine of the Porticus or tower which was raised higher than the rest of the Fabrick and which faced the Courts Here Satan supposing the place might some way also sublimate our Lord his thoughts if it did not work the other way upon him that his danger of falling might beget some fear in him and diffidence towards God Here I say he minds him again of his being stiled the Son of God and that if he was so he would shew to him and perhaps to all the people that stood in the Courts if such his station was visible to them who he was and would by an act of his power provide for his safety in securely casting himself down from thence and relying on the support of his Servants the Angels waiting there to catch him an hand he had much rather fall into than those of Satan Especially when from this summity where he was placed there were no stairs or other passable descent And because also it appeared by our Lords last answer that he made his Fathers word his Rule Satan now also produced Scripture as he usually doth to those he deceives but misapplied that God had given his Angels charge concerning him and that in their hands they should bear him up c. which place if not particularly meant of him alone yet spoken in General of all Gods Servants must also be truely extended to his Son § 157 Our Lord still remaining fixt upon the basis of his humility and
no way moved upon the prospect and glory of this City or advance also of his own soon meekly returned him a second answer out of the Scriptures out of the Law too as the former and out of the same book of it prohibiting such a fact upon any such Motive or promsie the text being corrupted by the Devil as to the true sence and due circumstances thereof telling him that it was written that we may not tempt the Lord our God The Text is found in Deut. 6.16 and the instance there made is not to tempt him as in Massah where the Israelites suffering some thirst had not the patience of expecting the time wherein God thought fit to relieve them but irreverently and ungratefully expostulated with and importuned Moses for a Miracle in their supply for drink after they had but now seen that Miracle for supplying them bread in the former Chapter So patient and resigned our Lord remained still in the place and posture as Satan had set and held him in for he who was permitted to place him there had not the power to cast him down thence so to try what would be the issue of it till he confounded thought of changing the Scene again and like Balak of trying his experiments upon him in another place and in a contrary manner § 158 Having therefore now attacked our meek Lord in two of the three ordinary and most effective sorts of temptations as S. John reckons them Concupiscentia carnis as to eating which meat was rendred more alluring by extreme hungar and Superbia vitae some vain glory or Honour when so mounted on the top of a Pinnacle of one of the stateliest buildings of the world by there shewing himself supported and born up by Angels in the Air he now thought of assaulting him with the third Concupiscentia Oculorum and wealth and Coveteousness that that Temptation might not be omitted toward our Lord with which we are most frequently over-thrown and by which wealth and honour once admitted he could at least sooner work his ruine these instruments of his temptation being also great tempters § 159 Now laying aside therefore the glorious suggestions to our Lord of his being the Son of God as in the two former Satan begins now to treat him not as God's but as the Carpenter's Son and to take more upon him and magnifie himself instead of our Lord and to see if he could trample upon our Lords humility in whom he could not beget any pride So taking him from the Pinacle and from the prospect of Jerusalem he transported him to yet a greater and statelier height the top of a very high Mountain as if to a place where himself was Prince and Lord of all and there makes a Scheme and representation unto him of the great and spacious Kingdomes of the Earth and of all the Glory and beauty as it were set forth and spread before him in a large Map and shewed too all at once as it were in a moment saith S. Luke as all lying at his his feet the more to surprize him Then tells him that all these are his and to whomsoever he pleaseth he can give them and the prosperity and flourishing of the wicked for a time in this world seem'd to make good his words that therefore if he would but bow his knee and give him the honour due to such a Patron and Benefactor All should be our Lords and he presently possessed of them Whence our Lord might see that for all the high titles that might be given him he had been in the world but poorly treated hitherto in being advanced no higher than a Carpenter § 161 It is likely that Satan set forth this last Temptation with many more words and shewed the many honours he had formerly bestowed upon his true Servants Hoping also that the sight and view of such worldly Pompe might much work upon such a Novice and one so meanly educated As our first Parents that fell were taken with the gloss and beauty of the forbidden fruit Gen. 3.6 and as the Israelites brought out of the Desart into the land of Canaan were by the plenty thereof Deut. 32.15 drawn away from God Incrassatus impinguatus dilatatus dereliquit Deum Factorem suum But very imprudent and no less silly was such a proposal of his to our Lord and full of Pride and lies Whenas indeed himself was a miserable Bankrupt and prisoner tied up in chains not able to help a poor witch for all her not only worship of but Contracts and giving her Soul to him to a single farthing nor to take his lodging in a filthy Swine without an extraordinary leave and permission and when as most contrary he to whom he spake was the very person to whom all these things were given by the Father and who was the true Lord and heir of all And therefore Satan in this third assault saith nothing of his Son-ship and having all things in heaven earth and under earth to adore and submit to him as such will they nill they even Satan himself And this perhaps was one way how Satan hoped his Temptation might fasten upon our Lord if he could thus at least provoke him unseasonably at this time to the challenging of these things to himself and so some little stain of ostentation and vain glory might possibly run along and mingle with it § 162 But our meek Lord replies no such thing to him takes no notice of his shameful lies nor the cheat of his deluding appearances but after he had shewed the highest detestation of his endeavouring to rob his Father of his due worship and of taking this to himself in those words spoken to him Get thee hence Satan as if his last impudent and blasphemous proposal had clearly discovered to him who he was he with the same spirit of meekness as before answers him a third time out of the Scripture and the Law that we are commanded to worship the Lord our God and him only to serve and in what ever condition we are placed of poverty and want may do no prohibited thing to make our selves rich great or Honourable Which it indeed we would yet by this way we cannot make our selves so And the Devil so oft as he saith this doth but lye to us Thus our Lord stoutly repelled the last temptation also the lust of the eyes the surprisal of which must be greater too in so barren a Desart And so this being the uttermost bait he had with which to have caught our Lord and not able to disobey our Lords words Get thee hence Satan by the power of which words our Lord at last manifested that which he was not pleased to shew at Satans request Viz. that he was the Son of God this evil Angel departed And now after the temptation as usually follows a Consolation as also before the great Honour done our Lord at his Baptism was streight pursued with a great humiliation and for the
verifying of our Lords most patient and meek answer that man lives and subsists not by bread alone but every word that proceeds from God God sent his good Angels to minister food to this his Son as also he had before in the Desart supplied with the bread of Angels the anhungred Israelites tho their murmuring and impatience did not so well deserve it and as afterwards he sent by an Angel in a desart place provision to Elijah § 163 Meanwhile the Baptist continuing all this time his preaching and Baptizing and reiterating in our Lords absence the Messias his being already come into the world and upon it such a multitude of men flocking to him the Chief Council of the Jews troubled at his high and reiterated Eulogium concerning the Messias and also grown envious of his great Fame sent some Delegates who were of the Sect of the Pharises to examine from him by what authority He in such a strange guise and Habit assumed such a publick Office of preaching and gathering Disciples to him and by a new erected Baptism admitted them as it were into a new Sect of Religion Who coming to him questioned first whether he pretended himself to be the Messias of whom he spoke so much and whom that Nation had so long expected ready if he had affirmed it to have required some Celestial evidence and sign thereof from him as they did afterward from our Lord. To this he answered with much asseveration Jo. 1.15 to remove such an abhorred mistake from them and from the people who also much debated in their hearts saith S. Luke chap. 3.15 whether he was the Christ or not That he was not He but only his fore-runner and Messenger This denyed by him they asked him then whether he was Elias whom being only translated hence and yet alive they expected according to the prophecy of Malachy to return to them in the latter daies before the Advent of the Messias which also denyed by him For indeed he was not that person of Elias which they meant and who most probably according to that prophecy will return before our Lord's second coming for a new Conversion of that Nation to the acknowledgment of Christ Then asked they him whether he was some one of the Prophets returned again to life according to that fancy Mat. 16.14 Mark 6.16 or as others more probably understand it whether he was that Prophet spoken of and promised by Moses Deut. 18.15 18 that should appear like to him and so the people charged by him with most strict Obedience to all he should say unto them Which Prophet indeed was the Messias and this last but the same Question with the first but the Jews are said to have imagined this Prophet should be a Companion of the Messias or his chief Minister This again denyed and he further importuned to declare himself what he was He told them he was neither Elias spoken of by Malachy nor the Prophet spoken of by Moses but The Voice of one crying or proclaiming in the Desart spoken of by Esaiah that they should prepare the way for this their Messias and make his paths straight and so for this that he preached repentance and amendment of life for their more worthily entertaining him § 164 Upon this they questioned him again why being such an inferiour Preco and Messenger and none of those persons named he took upon him to institute such a new Ceremony and Baptize Of which new Ceremony of Baptism for remission sin to be used at the coming of the Messias they had heard something in the Prophets Ezek. 36.25 26. Zech. 13.1 2. To which he answered that his Baptizing also was only a Preparatory Baptism with water unto repentance not that solemn one which was to follow that should enter the People into the Kingdom of Grace and should be with the Holy Ghost and conferred by the Messias himself whom he proclaimed now come Of whom he proceeded further to tell them and all the people That though he came after him yet he was before him even from all Eternity the latchet of whose shoe he was not worthy to unloose that he was the only begotten Son of God Jo. 1.15 that came out of the bosome of his Father there knowing all his secrets and of whom he only had also alwaies a clear vision and fruition to declare to the world all his will That as the law and mystical Figures and Types came by Moses so Grace and Truth by him and that all men received what Graces they had from his fulness though indeed it is somewhat uncertain whether here the latter part of this discourse be not rather the Evangelists than the Baptists yet see the Baptists like discourse Jo. 3.31 Lastly that he was already come and even then standing among them Or that but a little before Viz. at the time of his Baptism standing among them though they knew him not § 165 For our Lord was returned again from the wilderness to the place where John baptized there first to chuse some Disciples to attend him out of those prepared by John and so to enter on his Office wherein John for a time also was to assist him till a restraint should be put thereto by his imprisonment And thus the Divine Providence ordered things that by this Embassy of the Sanedrim Johns testification of the present appearance of the Messias should be immediatly notifyed to the chief Rulers of the People Though the Messengers were so stupid and full of unbelief that they otherwise so inquisitive touching this matter of greatest concernment I mean the presence of the Messias made no farther search at all nor took any notice of it which indeed had they prosecuted it might have occasioned their questioning and persecuting of our Lord out of the due season appointed for it but departed the same day to Jerusalem being not above 〈◊〉 miles distant from Jordan to relate the Baptist's answer to those who sent them § 166 The next day after these Messengers were gone our Lord appeared and shewed himself to John probably standing at some good distance and mingling himself among the people that came to hear his Sermons Upon the sight of whom John after a due Adoration performed and replenished with joy such we may imagine as when at our Lords former approach when not yet born he sprang in his Mothers womb and again as when he said to his Disciples that the Bridegrooms friend rejoyced to see and hear the Bridegrooms voice John 3.29 Contemplating also the divine Meekness and Modesty but mixt with Majesty that appeared in his countenance fell on proclaiming to the people that stood about him Behold ye the Lamb of God that taketh away the sins of the world this is that Sacred person I told you yesterday that doth so far transcend me the Lord of his Church Nor had I known him but that in my baptizing God sent and revealed him to me and also manifested him as to
me to the people by the Holy Ghost in the shape of a Dove sitting upon him and I saw and now bear record that this is the Son of God c. § 167 Upon which speeches concerning him remaining at some distance t is probable that our Lord intending the disclosing of himself only by certain degrees without any nearer approaches to John presently left him and the multitude admiring but not yet following him and retired himself where God his Father had provided him an entertainment till the next day toward evening When as two of Johns frequent Auditors and Disciples were standing with him which Disciples our Lord meant to receive into his own service he again on a suddain shewed himself Jo. 1.36 Whom John beholding as he walked at a distance iterated his former testimony concerning him And joyfully said to them that there went the Lamb of God whom and not him the world was to adore and follow So that his two Disciples one of which was Andrew Simon Peters Brother the other not named by John is supposed to be himself especially since he so punctually relates the Circumstances as if himself present much moved herewith and perhaps also expresly directed by the Baptist to apply themselves to this most Holy Master so much excelling him with much reverence straight made toward and silently followed our Lord not presuming as yet to say any thing to him but observing his motions that they might not lose him and this perhaps might be because the day before upon Johns like Encomiums he had suddainly with-drawn himself from the People Our Lord looking back upon them asked them whom or what they sought for they calling him Rabbi a Title given to no ordinary person Mat. 23.7 desired to know his lodging and where they might repair to him it wanting then only two hours of night since they had heard from the Baptist such a Testimony of the supreme dignity of his person and were by him referred to his conduct He courteously invited them to it and there they staid with him the short remainder of the day where by his heavenly Discourse to them we may imagine such as to Nicodemus concerning the Kingdome of God and his comeing into the world for the Redemption of man they were exceedingly confirmed in the belief of John's testimony and had their hearts enflamed by his discourses in such a manner as those that went with him to Emaus as may be gathered from Andrew's language afterward to his Brother Peter Jo. 1.41 § 168 The next morning or perhaps the same night Andrew repairing to his Brother Simon Peter For it seems their extraordinary piety as also it seems a special Divine Providence had brought both of them from their fishing-trade for a time to hear and follow the Baptist told him the joyful news of their having found the Messias upon their Masters the Baptists indication of him and the familiar entertainment they had received from him Simon with his wonted fervour presently desired to be brought to him Our Lord at the first sight of him to increase his faith called him by his name and told him whose son he was and also then prophecied the fore-seen good pleasure of God his Father concerning him that he should be called Cephas and should be the principal Foundation-stone of his Church as our Lord more at large expounded it unto him afterward in Mat. 16.18 § 169 Here were now three Disciples gathered to our Lord sufficiently confirmed in their belief from his manifesting to them his knowledg of every thing concerning them the like to which they had not seen in the Baptist This day probably spent in instructing these Neophyts the next morning our Lord to check a little for the present the spreading of his Fame this Sun of righteousness being sometime to shine forth and then again to be veiled and so by degrees to discover his glories as not to hinder his sufferings which were also to be fulfilled and to leave John a more free Testimony of him in his absence purposed to withdraw himself for a while from so great a conflux of People and from these parts so near Jerusalem into Galilee for the consolation of his Holy Mother and kindred after a long absence and whither also the domestick affairs of his newly admitted Disciples Galileans as well as he made them most ready to accompany him Who also had already learnt either from himself or the Baptist his Name Parents Education at Nazareth c. § 170 Setting forth this day for his journey our Lord cast his eies upon Philip a Galilean also and fellow-Townsman of Peter and Andrew perhaps then found in their company as a familiar acquaintance and with whom they had already entertained some discourse concerning Jesus otherwise Philip could not have bin so punctual in that which he said to Nathaniel Our Lord seeing his faith and interiour inclinations presently called and admitted him into the Society who was afterward a chief person among the Apostles by whom the devout strangers that came to Jerusalem to worship Jo. 12.20 made their addresses to our Lord. He presently set all on fire to carry it more forward went to seek out Nathaniel an intimate friend of his and it seems also a man of letters Who is probably conjectured from his early calling here and from Jo. 21.1 14. to have bin one of our Lords twelve Apostles called Bartholomew so as Simon Peter is Bar-Jona in which Roll of them he is still coupled to Philip. See 2. Part. § whom espying alone under a fig-tree perhaps at his Devotions he called him to him and told him the Messias that Moses and the Prophets had spoken so much of was come into the world and that this person was Jesus of Nazareth the son of Joseph For thus much he and the rest had learnt concerning our Lord's secular condition Nathaniel as the more learned commonly are less credulous put a check to Philips forwardness especially when naming Moses and the Prophets to him telling him that surely there was no Prophet that foretold the Messias should come out of Nazareth which thing indeed was a great blind not only to Nathaniel here but generally to the learned Jews that they would not believe Jesus the Christ and so darkned in this proceeded to fulfil the other prophecies in working his death Philip without farther disute bid him but approach to him and he would be abundantly satisfied So soon as our Lord beheld him he manifested to him his exact knowledg whom he saw wavering in faith of all the former course of his life and that he saw him and what he was doing when alone under the Fig-tree before Philip called him To this omniscience of our Lord Nathaniel now as Simon Peter a little before astonished thereat yeilds up himself and contemning his scruple about Nazareth made a most noble Confession of our Lord doubtless from the same Spirit of God in him as S. Peter did afterward Mat.
16. chap. saying Rabbi thou art the Son of God for so the Baptist also before had several times stiled him thou art the King of Israel that hath bin so long expected by this Nation § 171 Our Lord upon Nathaniels mentioning his Kingship answered that they should hereafter see much greater Confirmation of this their faith and that the time should be when they should behold the Heavens opened and Angels ascending and descending upon the Son of man for so our Lord usually out of humility shall I say or rather a strong love to his Creature man stiled himself ascending and descending upon him as he being alwaies in Heaven as well as on Earth and the sole Mediator between Earth and Heaven who also only had traffick with Heaven and knew all his Fathers secrets there and again when they should see infinite numbers of them attending on him in his appearing at the last day in the full Glory of that his Kingdom which Nathaniel now confessed alluding in all this to the Honour that was done to their fore-father Jacob after his lying in the field alone so desolate and forsaken As also but a little before when our Lord was in the Desart the Angels had descended and ministred unto him In the same manner after this when his Judges asked concerning his being the Son of God he answered them that hereafter they should see the Son of Man coming in the Clouds of Heaven i. e Clouds of Angels flying and waving about him Mat. 26.64 Jo. 6.58 62. And elsewhere some of his followers wondring at his speech of his feeding them with bread which came down from Heaven What and if saith he ye shall see the Son of man ascend up into Heaven where he was before And so his young Schollar Nicodemus wondring at his Sermon of mans being born again of the spirit he tells him of things of greater wonder Viz. of the Son of Mans ascending up into Heaven again as he had descended from Heaven Jo. 3.9 44. and also was then in Heaven § 172 Thus our Lord often represented to his Disciples and others his future Glory his Resurrection Ascension Coming in great Majesty to Judgment and that their faith in him might not languish from the mean appearance of things present And also this suddain and resolute Confession of Nathaniel who but now disputed the matter must needs be a great corroboration and consolation to the four former Discipies gathered to our Lord. All these five being persons of much zeal and piety tho most of them not wealthy had left their daily imployments and trade for a season to come and hear the Sermons of John receive as his penitents baptism from him and some of them at least were admitted into some more familiar acquaintance with him and by this had more notice of our Lord and God looking upon such their sincerity conferred on them the honour after thus prepared by John to be the first Disciples and Attendants on his Son § 173 In this our Lords journey into Galilee he arrived at Cana Nathaniels Town not far distant from Nazareth and about a daies journey from Capernaum as may be gathered from Jo. 4.47 compared with vers 52. which Cana also our Lord took in his way in the second journey he made from Jerusalem into Galilee See John 4.46 Now so it fell out that on this day he came thither was solemnized a Marriage and hither also were assembled our Lords Mother and his Brethren invited to this wedding probably of some of their near kindred the care our Lords Mother had concerning the Wine and her colloquy with the Servants shewing she had some particular interest therein Hither therefore our Lord coming with his new chosen Disciples they were also invited to the marriage And all this seems punctually so ordered by the Divine Providence that whereas our Lord had led his former life so obscurely Now the dignity of his person and Mission from Heaven and his Father there might be manifested in the first place to these his nearer Relations according to the flesh for the rectifying any their former misapprehensions and their believing on this common Saviour and being made partakers of so great a joy and that also his inauguration into and entrance upon his Office might be celebrated with a festival and this marriage signify that which he was one day to consummate with his Spouse the Church and therefore is he very Emphatically by the Baptist stiled the Bridegroome on whom himself attended Jo. 3.29 that whereas John came with fasting he might enter upon his Office with a feast and the children of the Bride-chamber rejoyce with him therefore also his Miracle here was corresponding changing water and penance into Wine and mirth answerable to Johns baptizing with water and he with the Holy Spirit § 174 To give an occasion to our Lord's first Miracle whereby in this publick meeting he was to manifest who he was whether by the multitude of Guests more than were expected among which was our Lord and his company or by some other disappointment for there being a Governor of the feast besides the Bridegroom and a good attendance of Servants and Wine supplyed in so great a quantity for the Guests are signs that that the Married were no very poor or mean persons it happened so that at the end of the feast there wanted Wine Our Lords Mother perceiving it and solicitous of their credit to whom she had so near relation presently told our Lord of it expecting he should relieve them herein either from his doing formerly some such domestick and private miracles upon some necessity in his youth at Nazareth or from the Holy Virgin 's having some prerevelation concerning this future fact By our Lords reply we may conjecture that this was spoken by his Mother before some of his Disciples or Kindred and perhaps in the midst of some Discourse when as our Blessed Lady imagined some urgent necessity thereof Hereupon our Lord for their Edification returned this answer to her What is it to me and thee woman in this matter my Hour or time is not yet Signifying his already well fore-knowing by his omniscience this want or wine and the due time of supplying it and that he was not to be sweyed in his actions by any human relations or respects how near soever but must act all things only according to the will of his Heavenly Father And thus frequently he takes occasion to Vindicate his Divinity and heavenly Original to beget early in his followers a right apprehension of his person and authority and omniscient conduct Some such answer as here he gives also to his Kindred Jo. 7.6 when they minding him of going up to Jerusalem at the feast and shewing his strange works there saying my time is not yet come So after his desputing with the Doctors he answered his Mother when she told him that they had sought him sorrowing why did they so since he was
Deeds confirming his words who henceforth continued his faithful though secret Disciple and in the Council when our Lord was spoken against Jo. 7.51 desired they would but hear him what he might say for himself thinking that thus themselves might be as much taken with him as was their Officers in Jo. 7.46 and himself here This of our Lords gratious discourse with Nicodemus but whether all that is said in S. John chap. 3. from vers 10. to the 22. be our Lords words or part thereof from vers 16. be S. Johns dilating upon them is uncertain And the like happens in many other discourses found in the Evangelist much resembling one another § 186 The Paschal feast ended our Lord not trusting himself to the Hierosolymites Jo. 2.24 Jo. 2.24 where the Pharisees that had already conceived so much hatred against him in seeing his boldness and spirit far beyond the Baptists and the great concourse of the People to hear him had so much power and followers departed thence and went into the Country and the other Cities of Judea where he was also followed by very great multitudes as appears Jo. 3.27 and preached to them we may presume such things as before to Nicodemus concerning repentance and the washing away their former sins by Baptism and their Regeneration of the Spirit concerning his Passion and Mission from God his Father and belief in him for remission of sin All which he confirmed also every where with charitable miracles among them in ejecting Devils and healing their Infirmities which miracles the Baptist did not therefore his Brethren afterward Jo. 7.3 making mention of the Disciples and followers he had in Judea advise his return to them and the shewing his mighty works among them § 187 Here also he caused such as were his Penitents for he and his also in the first place preached Repentance as well as John See Mark 1.15 6.12 Luk. 10.13 Act. 2.38 and Converts to be baptized probably many of them together in places convenient to be baptized by his Disciples saith S. John himself not baptizing except those his Disciples that baptized others Epist 108. or some one of them to administer it to the rest For as S. Austin he that descended to the Humility of washing their feet would much more to the ministring of baptism but yet if the Apostle saith he was sent to preach not baptize much more might our Lord busied in greater affairs in teaching and relieving the peoples necessities delegate this inferior office to his Apostles as a thing which was to be continued after his departure in the succession of them to the end of the world whereas we do not find that the Baptist committed or propagated this Office to any of his Disciples but continued it only himself till it utterly ceased after that our Lord became more publickly known at the time of Johns imprisonment which followed shortly after For Johns Baptism was only preparatory to that of our Lords his signifying remission and cleansing from former sins through faith in him that came after him Act. 19.4 Our Lords conferred an ability also to live holily for the future by giving the Holy Spirit and planting Gods Grace in the Baptized for newness of life and bringing forth good works Though those extraordinary Gifts of the Spirit also was not as yet conferred as were after our Lords Ascention and sending down the Holy Ghost at Pentecost in all its miraculous and Stupendious operations and effects Of which effects it is that the Evangelist speaks when he saith chap. 7.39 That the Spirit was not yet given because that Jesus was not yet glorified Such a difference therefore being between John's and our Lords Baptism S. Johns hindred not but that those baptized by him came and received it afterward from our Lord by the hands of his Disciples as we see S. Paul meeting at Ephesus with some that had received Johns Baptism yet rebaptized them in the name of the Lord Jesus Act. 19.5 and it cannot be thought but that many of those thousands of Penitents Act. 2.41 and 4.4 that were Baptized by the Apostles had received it formerly from John § 188 The Baptist also to give way to our Lord so soon as he began to make his peragrations in the Country and Cities of Judea had removed farther off toward Galilee and so nearer also to the Court of Herod He having often changed his station to communicate his Ministry during his time appointed more freely to several parts of the Nation Who at the first preached on the West or hither side of Jordan in the wilderness of Judea where he had formerly spent his life not very remote from his Fathers house after removed to Bethabara beyond Jordan in Peraea belonging to Herods Jurisdiction where our Lord was baptized by him Hence also departed further from Jerusalem left as I said to our Lord and from the Pharisees his great Enemies into the more Northern parts baptizing now not in Jordan but in Enon upon the coasts of Galilee not far from Jordan and where was a River flowing into it Whence probably King Herod also hearing of his Fame sent for him heard his Sermons and consulted him also in his Affairs But of this more hereafter § 189 Whilst our Lord thus preached in Judea and John in the Borders of Galilee the self same Doctrine and Gospel Repentance and the Kingdom of Heaven and Salvation brought into the world by the Son of God Jesus to whom John bare witness as such and whilst both were frequented by much people but our Lord by many more than John as for other reasons his great Majesty and authority in Teaching his Miracles of all sorts so for Johns sending and referring all men to Jesus and Johns Baptism also relating to his for compleating it Satan upon this begun to stir up some emulation and controversy between their followers and also concerning the dignity of their persons as appears by John's answer to them which was to be preferred the Disciples of John having a zeal for their Master strangely severe and mortified in his diet apparel fasts retreats and one from whom our Lord also received his Baptism and yet seeing a much greater concourse of people after our Lord one more free and popular in his Conversation and many more receiving Baptism from him than from John and on the other side our Lords followers among the Jews justly and that from the Baptists own mouth and frequent confession preferring both the Baptism and Person of Jesus This then doubtless was some ground of their Contest but some think there might be some disputation also between the Disciples of John and of the Pharisees concerning the Virtue of the former Mosaical Purification and cleansing viz. whether those not equal or much preferrable with this new Rite introduced by the Baptist and afterward continued by Jesus Hence S. John's Disciples came to him and told him complainingly that the person who came to him for
of these Samaritans being Israelites and many Jews also when obnoxious to the Laws or for some other secular advantages removing thither out of Judea After which times also another Anti-Temple about one hundred and fifty years before our Lords coming was erected in Egypt for the Jews flying together with Onias a Son of the High Priest when as persecuted by Antiochus Epiphanes which Temple perished as also the other near the time of the destruction of that in Jerusalem and both these forraign Temples seem preludiums of Gods worship shortly to be made common to the whole world This is premised for the better understanding of what follows § 197 Near to this City Sychem and this Mount was a Well digged by Jacob and then made use of by the City And here our Lord travelling on foot and wearied with his mornings journey it being now about noon and the heat of the day sat down on the side of the Well to rest himself it as a place of resort likely having some Trees and shade about it whilst the Disciples went into the Town to buy some meat for his and their dinner For the Jews had no commerce or conversation with the Samaritans when absolute necessity did not require it as this of travellers buying victuals of them so as to ear and drink and lodg with them being accounted by them Schismaticks and unclean which caused also the same enmity against and separation of the Samaritans at least some of them from the Jews see Luk. 9.53 the other Samaritans seem herein more remiss see vers 56. Whilst our Lord was here left alone a Samaritan woman came thither out of the City to draw water This happened also to be a woman that had had already five husbands either all already deceased or she by divorce separated from them for in latter times women also used to procure divorces from their husbands and that now lived incontinently with one not married to her § 198 Our Lord thirsty with his journey and desiring to entertain some further spiritual discourse with her concerning the salvation of this poor wretch requested of her some water to drink upon which she somewhat wondring asked him why he as appearing by his habit and perhaps his speech a Jew would receive water from her and out of her vessel being a Samaritan and one also it seems that for all the impurity of her life was a Zelot of the Samaritan Religion and way of Gods worship and of their separation from the Jews Here-upon our Lord moved with compassion took occasion to preach the new Gospel and to reveil himself to her and turning the mention of water with a Metaphor and to enter without force or abruption into pious discourse as usually and as we find he doth by and by concerning meat and again concerning harvest told her that he was a person from whom she might expect a greater curtesy and that if she had well known the Gift of God and who he was she would have begged water of him rather the true water quenching all thirst and in the receiving of it a Well continually abounding i. e springing up in all spiritual Graces to everlasting life conferred by it Our Lord here speaking as formerly in his discourse with Nicodemus of the Gift of the Holy Spirit which he came to bestow upon the world and which his Death procured of the Father which being conferred in our regeneration by the water of baptism cures all hunger and thirst after earthly things and fully satisfies and beatifies the Soul Consider Jo. 7.38 39. 6.35 Esai 44.3 § 199 The woman saying she should be glad to receive such water Our Lord the more to encrease her faith in him bad her to call her husband as if it were meet that he also with his wife should share thereof thus taking occasion to discover to her his knowledg of all her former life and condition and for the present of her living in secret concubinage She hereby discerning him to be a Prophet and perhaps to divert him from speaking more of her husband presently begun to consult him concerning Religion who in the present division were in the right the Samaritans or the Jews and where God was more acceptably worshipped in Mount Garizim where the Patriarchs Abraham and Jacob and afterward Joshua by Gods appointment and their fore-fathers that came out of Egypt built an Altar and offered Sacrifices as hath bin said or at Jerusalem a place of a latter consecration and sanctity the Samaritans also rejecting any testimonies produced out of the Prophets against them and see the vehement contest and dispute of the Samaritans and Jews that had bin before this in Alexandria before Ptolemeus Philometer made Judge in a cause Joseph Ant. l. 13. c. 4. § 200 Our Lord after he had first told her that the Samaritans not Jews for the time past were peccant and schismatical herein and the right way of salvation to be among the Jews and so also the Salvation through the Gospel first to be communicated to them proceeds to instruct her concerning the times of the Gospel now at hand wherein all such former Divisions and factions concerning the place of worship should be taken away that God was a Spirit not addicted or confined to Place nor taken with corporeal things and external Ceremonies but only as these were types and prefigurations of spiritual things to come and of his real service by and through Christ but that he expected those now who should worship him in what place soever in spirit and in truth intimating here the abrogation from henceforth of the former legal worship and Ceremonies which was accordingly established by the Apostles Act. 15. a thing that at this time the Samaritans would more willingly hear of than the Jews And he speaks also here to her of worshipping not God in general but the Father the true worshippers will worship the Father For that all worship of God now was to be through Christ his Son and by such as were also made his Sons through Christ Worshipping God also in Spirit seems to be the worship of him in and by the Holy Spirit given through Christ according to those expressions of our Lord to Nicodemus before Jo. 3.6 that which is born of the Spirit is Spirit and Mat. 22.43 David in Spirit called him Lord. And of S. Paul whom I serve in the Spirit Rom. 1.9 and Rom. 8.14 those who are led by the Spirit and vers 9. Ye are not in the flesh but in the Spirit § 201 The woman upon our Lords saying the Hour cometh c. replyed that she believed when the Messias should come he would declare all Gods pleasure concerning his worship and remove all the present differences Our Lord told her that himself was the Messias She hearing this and much transported with his former discourse whose words were with authority and setting hearts on fire and bidden also by him to call her husband carelesly leaving
her water-pot behind her ran presently into the City which also was the intent of our Lords talking with her Viz. to communicate the Gospel also to these first fruits of the Samaritans who were half Israelites and Midlings between the Jews and Gentiles And told them that surely the Messias was come and was in the field or at least some great Prophet that had told her all things that ever she had done upon which the men of the City also hasted and came forth unto him § 202 Mean while his Disciples were returned from the Town with provision for dinner and as they came near perceiving his familiar discoursing with the Samaritan woman wondred not a little at it from the strangeness they knew was between the Jew and Samaritan and perhaps from the little converse our Lord had formerly used with wemen especially so alone and commonly his discourse only of the kingdom of God and spiritual matters which to a Samaritan seemed impertinent and such a one little capable thereof But standing in great reverence durst not ask him concerning it but when she was now gone away invited him to take his dinner To which well knowing this their wonder and so intimating to them what he had bin doing he told them transferring the discourse to higher matters as he did that with the woman concerning her water that he had meat to eat that they knew not of that it was his meat to do the will of him that sent him and in all places to finish his work toward those to whom he was sent Signifying to them that he was also among others to intend the conversion and salvation of these poor and despised Samaritans and of that foolish people in Sychem as they are called Ecclesias 50.26 that whereas they reckoned yet fower months unto harvest there appeared a great harvest every where to be gotten in as it were prenoting to them the conflux that would be made to him presently out of this City that the feilds were white already and the world prepared for the reapers the same Metaphor he used again afterwards when in Galilee great multitudes flocked unto him Mat. 9.37 sorry the labourers in this harvest were so few He proceeded also to tell them that they were chosen to be the reapers thereof and to enter upon the former labours and tillage of the Prophets and to gather much fruit to be stored up in life eternal where also both the former sowers and they the latter reapers should at last receive their full wages and rejoyce together in those Heavenly Treasuries § 203 By this time the woman was returned out of the City and a multitude of people with herto see our Lord the Prophet she told them of and to hear his further discourses concerning their Religion To whom our Lord in great compassion having preached as he did formerly in Judea the Gospel and Kingdom of heaven and remission of sins through belief in him the Saviour of the world with such his speeches he so opened their hearts for these were a part of these fields he spoke of that were already white unto harvest that the men overjoyed gratefully cold the woman that they had now received much more satisfaction from our Lord himself than from her relation concerning him and so much importuned him for a longer stay with them where having spent two daies more for their confirmation in the faith he thought fit to depart lest by such his longer conversation with them some scandal might be given to the Jews Among whom also as being the former Church of God the Gospel was in the first place to be published and therefore in sending his Disciples abroad he commanded them not to enter into any Towns of the Samaritans though himself was pleased in passing as it were to reap this first fruits thereof As also elsewhere he healed and converted to believe in him some other Gentiles and not Israelites Mat. 15.26 8.10 whom he saw extraordinarily prepared thereto And it is very observable for a further conviction of the ingrateful obstinacy of the Jews that this poor despised people were the first of his Auditors we read of that after his first called Disciples without also any Miracles of his shewed among them made such a noble confession of him saying We know that this is indeed the Christ and the Saviour of the world Which conversion of the Samaritans our Lord perfected some three or four years after as our Lord was now ascended into heaven by sending his Apostles thither before their spreading further to the Gentiles See Act. 8.5 6. At which time also we find the same credulity and alacrity in this people as is here And the people saith the Text with one accord gave heed unto those things which Philip spake as commonly those more grosly erring are sooner convinced thereof and reduced to truth § 204 After two daies stay in this place Our Lord went on his journey for Galilee and returned to Cana where he had formerly done the Miracle of changing the water into Wine the Fame of which as also the Galileans in their going to the Paschal feast there having seen the great miracles he had also done at that time in Jerusalem made this people to entertain and welcome him with very great applause and concourse and much better prepared for receiving his Heavenly doctrine and counsels the chief business for which he descended from heaven And by the Divine providence so ordering it that our Lord also might be the more welcome and secure among the Capernaites in particular where he designed his chief Residence it then so happened that the Son of a Noble man and Royal Officer in Capernaum fell sick and his life at last utterly despaired of Whereupon his Father hearing of our Lords miracles and of his return into those quarters hasted to Cana and there humbly besought him that he would vouchsafe to come down speedily to Capernaum and heal his Son who lay at the point of Death which also afforded our Lord an occasion of declining Nazareth where he knew his former mean education would render the function of his office less beneficial and the miracle might make also his return to Capernaum much more acceptable and desired § 205 Our Lord making some delay and reprehending his Auditors that without miracles they were so slow to believe the Noble-man again importuned him to make some hast before his Son was dead Whereupon he presently dismissed him with this answer that his Son lived signifying to him that he would heal him as well without going to him Which thing as he believed so he found most true when taking leave of our Lord and departing presently upon it meeting his Servants the next day he perceived from them his Son 's perfect recovery punctually at the time our Lord spoke these words and so he and his whole family were converted to the faith of the Gospel some imagining him to have bin Cusa an Officer of Herod's
and Susanna that afterward followed our Lord and ministred to his necessities Luk. 8.3 to have also bin his wife § 206 Our Lord after some time leaving Cana came to Capernaum where he made his most ordinary residence Of the situation of which and the great conflux of people thither the frequency of Cities in those parts by reason of the extraordinary fruitfulness of the soil some of that part called Decapolis from the many cities there the convenience of passing any whither upon the Lake and the remoteness from Jerusalem and from the molestation of the Pharisees and chief Priests things well serving our Lords designs Of all these I say see before § § 101 102. Here saith the Evangelist Mark 1.14 and every where as he passed along the Country our Lord began to preach the Gospel of the Kingdom of God telling them that the promised time of the coming of their Messias was now fulfilled and this Kingdom at hand that therefore they should repent and believe his Gospel And it seems Jo. 4.45 that this meaner and ruder people or Galilee received him now at the first with much more honour and attention to his doctrine than the Judeans attracted also therto by his miracles Here his Disciples Peter and the rest returned home and not as yet invited to a closer attendance as also for the better providing for the necessities of their families betook themselves to their former trade off fishing and meanwhile our Lord by his Miracles and healing their sick brought in daily greater flocks of people to hear his Sermons this latter being his chief design for salvation of their souls as the other theirs for releiving their corporal necessities And his fame was suddainly spread all abroad throughout all Syria saith S. Matthew and there followed him great multitudes from the other parts of Galilee he had North and from the East side of Jordan and the Lake and from Judea and Jerusalem more South in fine from all Quarters round about So that it was necessary our Lord should recollect to himself the Disciples he had formerly called and add some more to them that should depart no more from him but give a perpetual attendance on his affairs and assist him in his predications after they themselves had first as his constant Auditors received from him all necessary instructions therein He also had now an intention for some time of leaving Capernaum and making a peragration throughout Galilee as to the places not already visited and after this of crossing the Sea of Galilee and passing to some remoter parts being after this to present himself at Jerusalem in the Paschal feast now not far off In which travels the attendance of his Disciples was necessary to Him Which circuit also he began in the entrance of the week following § 207 As our Lord therefore was walking one day by the side of the Lake and much pressed by the multitude that followed him crowding to hear the gracious words that came from him Simon Peter and his brother and the two sons of Zebedee who were their partners and had bin fishing all the former night but caught nothing had there as he passed drawn their Ships to the shore and were washing drying and repairing their Nets Our Lord therefore entred into Simons Boat and desired him to put off a little from the winding of the Land that from thence he might with more convenience finish his discourse to the people After which ended to reward Simon for this courtesy as also to presignify first to him and his fellows in their catching of fish the miraculous success hereafter of their catching of men he bid Simon to launch out into the deep and let down his Net for a draught Simon telling our Lord that their former night-labour more seasonable for that purpose had caught nothing yet in confidence of good success did as our Lord commanded and presently so great a number of fish were inclosed that the Net broke which accident also was a type of the ruptures by Schism and Heresies which should afterwards happen also in the Church and in Simon and the rest their catching of men whereupon he called for help from their partners James and John that were in the other ship both the Ships being loaden therewith so as they were near to sinking this also signifying that the purity of the Christian Religion should be much endamaged by the multitudes of bad as well as good entring into the external profession thereof And as elsewhere he likens the Kingdom of Heaven or Gospel to a Net catching fish of all sorts but many of these afterward cast away Mat. 13.47 § 208 In all this our Lord seems to have done a particular honour to Simon Peter To whom it was that he spake first to thrust out his Ship a little from the land and to let down his Net for a draught by him that this great draught of fishes were caught and others called in to help to him that the promise was first made of his catching men and the post haec capies bomines said to Peter singly here as the pasce oves was after our Lords resurrection He also much astonished hereat falling down at our Lords feet acknowledged himself unworthy so great a favour or that our Lord should vouchsafe his presence or conversation to so sinful a person And this profound humility and reverence of his made way for our Lords further bounty and kindness and himself still taken nearer unto him the farther distance he imagined he ought to keep from him bidding him not to be afraid for the Majesty of our Lord from some extraordinary discovery from God Peter had thereof such as that in Mat. 16.17 when he was enlightened by God the Father to know his Son had strangely daunted him for that he would have him from henceforth wholly to quit his former employment and constantly to be with and attend on him and his ministry for that he would make him now a fisher of men together with the rest of his companions and partners Andrew James and John All whom upon this gracious invitation immediatly quitted their Boats and Nets and the great draught of fish he had but now bestowed upon them leaving also the care of their servants unto Zebedee the Father of James and John and so followed our Lord now without any more departure from him as before Transported with this honour he did them mean fishermen when also they saw the whole world and even the great ones thereof so admiring and running after him They left all saith Jansenius Non ut nullam amplius cum suis haberent consuetudinem sed quod nulla amplius eis esset rerum suarum cura nullaque possessio omnibus quae habebant relictis potestati propinquorum And we may gather from S. Peters words to our Lord Mat. 19.27 that they left all in some such manner as the sad rich young man being advised to it refused and by our Lords
in this his travelling through these Cities and Coasts bordering on the west side of the Lake having made himself so publickly known was by the concourse of people still increasing forced frequently to change his place and at last saith the Evangelist absent himself from the Cities and repair into solitudes and desarts where company if not wholly prevented yet was somewhat lessened and so he might communicate his doctrine and mighty works more freely to new Auditors which excessive concourse of people we may imagine he avoided upon many other reasons not only for procuring hereby some time of necessary rest both to himself and his Disciples but also for the not giving any jealousy to Herod and for preventing any disturbance from his Officers for declining the suspition of affecting popularity and applause and for remedying the inconveniences such great multitudes of men women and children remote from Cities might suffer for want of provisions § 217 After some time thus spent in Galilee for the further spreading still of his new Gospel he gave order to his Disciples to pass over to the other side of the Sea of Galilee Mat. 8.18 Upon which a Scribe came to him and offered his service to attend upon him whithersoever he went his intentions herein are not mentioned but by our Lords answer it may be suspected that upon seeing such wonderful works of our Lord and such a fame of and concourse to him he hoped like Simon Magus the purchase of some great reputation or gain to himself also thereby Our Lord the better to inform him of the hardship and poverty of such a service told him that the Foxes perhaps intimating therein the cunning and wise men of this world had provided themselves holes and the wandring birds nests where to repose and retire themselves but the Son of man had not where to lay his head For our Lord had no house no possessions of his own even in Capernaum was only a sojourner in anothers house probably Peters and in his travels and peragrations it seems by Mark. 1.45 took up his lodgings on nights sub dio in desart places His great fame also and conflux of people to him hindring saith the Evangelist that he could no more openly enter into the Cities Which desarts in any remission of business and vacancy from the crowds of people he made use of for praier Luk. 16. So Mark. 6.46 at night after he had miraculously fed such a multitude he went higher into the Mountain and there taking up his lodging and it seems by what happened to his Disciples in a very tempestuous night continued in praier till the fourth watch or the third hour in the morning And again Mat. 15.32 he is said to have remained three daies together in a desart Mountain and many thousands with him among which many women also and children whom it seems much transported with his discourses and having taken little care of themselves he miraculously fed that they might not be famished And the like was his practice at Gethsemane at the foot of Mount Olivet at the times when he preached in Jerusalem Yet surely such hardships our Lord underwent not necessitated thereto either for want of friends and benefactors who had obliged so many with his miracles or also of an inheritance though this small from his parentage but such poverty and dereliction of all things he rather chose for a single attendance without any other solicitudes or embarrasments whatever on the Gospel because the labourer he knew at least from the Divine provision could not want his salary viz. necessaries and also for a recommendation of the like condition to others that desired to be more perfect And some such thing we see he proposed to the young rich man upon the account of attaining perfection Mat. 19.21 with which answers of our Lord it is probable the Scribe here as that young man disheartned cooled-in and receded from his former purpose and pretentions § 218 Upon this free offer of the Scribe S. Matthew infers another and S. Luke a third though perhaps not all occurring at the same time of two other persons who offered their constant attendance upon our Lord either freely on their own accord or also by him invited to it only requested his leave to dispatch one business first and this in order thereto the one of them the burying of his Father news being supposed to have come then suddainly to him of his death a matter seemingly of great piety and capable also of no long retardment or delay though some other Commentators think that his Father being aged and near his Grave the Disciple desired to be dispenced with till after his death The other desired his permission only first to shew the civility to his friends and kindred at home of bidding them Adieu a thing of less stay or demur than the other Yet our Lord to shew us the great importance of immediatly prosecuting good purposes and especially the things belonging to the Kingdom of God and the nothingness of and danger of temptation by such secular diversions and Ceremonies franckly denies both these seeming small and reasonable requests Answering them in Parables or Metaphors § 219 To the one he said let the Dead bury their Dead shewing what esteem our Lord had of the men of this world viz. as of dead in it as on the other side the Apostle makes Gods Saints dead to it and intimating the nobleness of this mans present calling in respect of his former sad condition Coloss 3.2 and of those of his Relations dead to God and spiritual things and that there was enow of them to do this office to his Father and that the employment he was graciously invited to was not to bury but raise the Dead to newness of life To the other that whoso puts his hands once to the Plow and looketh back is not fit for the Kingdom of God for if the Plow-man looks back but for a minute his plow cannot go right Signifying in both his answers great intentiveness and diligence without any distractions required in prosecuting that only business our Salvation and especially such as are imployed in the procuring also the salvation of others and seeing much better then they the harm to their new good resolutions that might be incurred by these impediments that the one in burying his Father would next be ingaged about settling the inheritance too and the other by his kindred disheartned in his present good purposes and allured by some other baits from further pursuing them Which answers of our Lord call to mind the Lesson elsewhere to his Disciples Matt. 6. Quaerite regnum Dei reliqua adjicientur and to Martha concerning unum necessarium and his Admonition Luk. 17.31 non descendat in domum tollere vasa sua memores estote uxoris Lot and S. Pauls practices Phil. 3.13 Quae retro sunt obliviscens ad priora contendo § 220 When our Lord was entered into the
Ship and for the more convenience out of it preached to the multitude that followed him still until the evening he without returning to Capernaum or taking some repose appointed his Disciples to dismiss the people and staying still in the ship bad them presently to pass over to the other side of the Lake perhaps having some great compassion of the miserable Demoniacks that were there But there being several other small ships in the Port some others also entred into them and still accompanied him In their sailing thither-ward there descended a great storm of wind upon the Lake whilst our Lord wearied with his daies service or rather to try the faith of his Disciples was retired into the hinder part of the ship and there lay a sleep upon a pillow when by the waves beating into the Ship and it already seeming full of water and ready to sink the Disciples exceedingly affrighted having forborn hitherto to disturb our Lords rest suddainly awaked him saying Master Master save us we perish Whereupon he streight rebuked the Wind and the Sea saying Peace be still and then blamed them not for repairing to him in this their danger but for their great fear and want of faith as he doth very frequently want of faith in God who expects a confidence in him which also cannot be without some degree of love of him not only in the just and his Servants but also in sinners among whom also the just ought to reckon themselves a confidence sutable to the most vigilant Divine providence extended not only to the good but to all the Creation Whilst he is as exceeding faithful to the righteous so exceeding merciful also to sinners when they make their humble addresses to him and this also is a great honour to his mercy that sinners also believe in it and this faith also in them is a very effectual means of receiving such his mercies But our Lord might much more blame their want of faith in him after that they had now acknowledged him the Son of God and seen so many of his former Miracles After his rebuking the winds and Sea followed immediatly a great calm and a very great wonder and astonishment and fear and reverence of him timuerunt timore magno both in the Disciples and those in the other Ships accompanying him partakers we may suppose both of the same danger and deliverance this being the first miracle they had seen of this kind § 221 Our Lord the next morning landed in the Country of the Gadarens or Gergseans a region given by Moses to the tribe of Reuben Dan and half that of Manasses probably now inhabited partly by Israelites the cause of our Lords going thither partly by Gentiles as may be gathered by such store of swine nourished there to be sold to the Gentiles Roman Soldiars and others which seems by the mischief happening to these swine to have bin a fault in those of the Jewish Nation and to have so many waies displeased our Lord. Upon his arrival presently two possessed and strangely distracted with some torn rags about them came running towards him which if they had not of themselves none could have brought them to him and fell at his feet and worshipped him Both of them hideous spectacles but one much fiercer than the other who tore all his cloths and day and night making grievous outcries cut his flesh with sharp stones and who having bin often bound with chains when the fits came on him brake them in pieces nor could he be shut up in any house but both of them ranged in the Mountain and among the Tombes which were placed out of the cities and commonly digged in some rocky places see 2 King 23.16 places of greater horrour sought out by the Devil in which these men lay and were so outrageous against any they met with as none durst pass by that way Yet so soon as our Lord was landed they came submissively to him for the Devils soon perceived his presence and had had already some intimation from him of their departing and releasing those miserable creatures And first like the former possessed person in the Synagogue confessing who he was and pleading they molested not nor gave any affronts to him they besought and then adjured him by God by whose eternal laws their extreme sufferings were yet deferred that he would not presently send them away into the Abysse nor torment them before the time of which see before § 210. nor yet expel them out of that country these having by Gods permission perhaps certain regions and circuits of their ranging assigned to them wherein they are with all diligence to serve their Prince the God of this world as the Apostles stile him and being perhaps more addicted to the places wherein they have done much mischief § 222 Our Lord the more to discover what a condition and crowd of them were gotten into one of these miserable wretches which also caused such a strength and fury in him beyond ordinary Demoniacks no way to be mastered and to shew what a palace they esteemed such a lodging and what solace the mischief they can do in and to it when ever permitted asked this unclean Spirit what was his name the evil Spirit for the great multitude of them gotten into this hold and perhaps for moving the more his compassion to them being so many expressed it by the word Legion a military term as these evil Spirits serve a perpetual warfare against man which hath bin used by the Romans in several times for a various number but ordinarily for many thousands From which may be gathered what an infinite multitude of faln Angels there be and which coast up and down in these lower Regions out of envy seeking the perdition of men As likewise what a strict guard and protection God hath over us that the malice of so many thousands of them should be confined to and imprisoned as it were in one person and lastly from which is manifested the great Majesty and power of our Lord not only over single but whole armies and Legions of them supplicating at his feet and flattering him with his Titles § 223 Now there being higher in the Mountain and not far off an herd of about two thousand Swine feeding the Devils therefore besought our Lord the rather hoping to obtain such their request of a Jew that they might enter at least into the Swine Unclean Spirits into these unclean Beasts which our Lord permitting they carried the swine down a precipice from the hill and drowned them all in the Lake Wherein these evil Spirits presently betrayed their malice endeavoring by this to incense the Gadarens and the owners of the swine doubtless no small number of persons against our Lord as indeed it happened though by this means they presently dispossessed themselves of that harbour and lodging for which they so earnestly importuned our Lord. Which shews also in the possession of men their greatest consolation to be
considering their human infirmity when his divine Society or his fortifying grace is never so little suspended or also already being faln into Satans temptation elevating our abilities by Grace into presumption which is the usual forerunner of every fall returned an hasty and confident Answer against the infallible Word and prophecy of their Master that they would never forsake him viz. That as they had abode with him hitherto in his temptations twice followed him of late when he fled for his safety and when he returned to his dangers when also one of them Jo. 11.16 that was afterward as backward in his faith as any resolutely said Let us also go that we may dy with him so they would still be faithful and constant to him But especially Peter as more affectionatly loving our Lord so more forward in expressing it now also carrying one of the two Swords said That though all the rest should possibly withdraw themselves and he stand alone yet he would never leave him would go with him into prison and to death would dye with him and for him To whose confidence our meek Saviour replyed onely to this purpose That though it was now already night yet before the Cock-crow of the very next morning he that was so forward now to dye for him should not once but thrice deny him And indeed amongst others at the questioning of a silly Maid he did not onely say but swear and curse not onely that he was none of his followers or company but that he not so much as knew him A Passage very punctually related by all the Evangelists though Peters friends That this example might remain for ever upon Register to shew the world what the best of men what the very chief of the Apostles of God is when in an hour of temptation God's supporting grace is for never so little time withdrawn from him that the highest Saints to keep themselves from falling might learn to walk in profound humility and perpetual fear of falling and might also learn to compassionate the falls they daily see of their weaker Brethren and to bear with them their burdens Gal. 6.2 3. whilst as the Apostle if any man whatever thinketh himself to be something except only our Lord who stood in his temptation and by his standing we also stand when he is nothing he deceiveth himself Yet after this which was said by our Lord to Peter we find that Peter replyed again more vehemently That if he should dye with him he would not deny him in any wise Mark. 14.31 § 9 Thus he passed through the vally of Jehosaphat the vally of Judgment as some think it shal be and over the Brook Cedron an Emblem of the torrent of Gods wrath of which he was now to drink to the full Psal 110. and so came to the garden a Garden of sorrows to expiate herein what the first Adam had trespassed in a garden of pleasure Of which Passage of our Lord David in some manner seems to have bin a Type when he passed over the same brook toward Mount Olivet flying from the face of his ungrateful son Absalon conspiring against him and seeking his life see 2 Sam. 15.23 Where also he worshipped wept and prayed vers 30.32 And was heard and delivered from death but not so our Lord Where Ittai also his friend vers 21. promised like St. Peter and the Apostles to live and dye with him but was more faithful and stedfast herein than St. Peter was And where Hushai another friend vers 34. departed from him to the adverse party that sate in Concil against him as also Judas did but it was to betray them not him Here arrived this careful Shepheard seeing this great storm now ready to fall first thinks on the safety of those poor sheep whom his father had committed to him and seeing greater danger toward their souls from Satan who was now permitted to invade both them and their Master with all his powers of darkness and who had gotten one sheep from him already by his wiles not by any defect of this vigilant Pastor Jo. 17.12 but by his own naughtiness and Gods permission than toward their bodyes from their Fellow-Disciple and his Troops our Lord sets no sentinels nor provides no defence against these corporal Enemies but the better to prepare his Disciples for the tryal and sufferings approaching so soon as entred into the Garden straitly chargeth them not to sleep that night but to spend it in watching and prayer that they might not fall into or at least in their Temptation Thus leaving eight of his Disciples who perhaps might have bin apt to take some offence at the sight of his Agonies to their devotions near the entrance of the Garden and foreseeing his own great desolation of spirit approaching he takes those three of them more especially loved and familiarly treated by him and conducts them to the further part of the Garden that those whom he had formerly as it were to forearme their faith against this hour taken apart into Mount Tabor to behold his Glory might now be Spectators also of this his great Eclipse and exinanition § 10 And thus far all things being managed with most divine calmness readiness and courage now the combat begins not onely with his followers but himself Righteous Job yet not altogether sinless was delivered into the hands of Satan and Powers of Darkness but with a Reservation of his life But this Righteous and sinfree Person was delivered into the hands of that Enemy of Mankind and of his cruel Instruments life and all Abraham was strongly exercised and tempted by God concerning the loss of his onely Son but in fine his sons life was preserved and there was a commutation of the Sacrifice Isaac the Type proceeded so far as the carrying of his Wood but escaped the being burnt upon it But now the bowels of God his Father for the yearning of his bowels upon us had no compassion on this righteous Job stript first of all he had even to his innermost vesture nor on this onely Son the King and heir of Heaven and Earth but dy he must and the manner thereof to be committed to the malitious contrivance of the Enemy of God and man § 11 And in his entrance thereto first begins a spiritual combat far more sharp and desolate than those corporal ones that followed As in all afflictions commonly the first assault is the most grievous and least supportable Where we are to imagine that not only a natural fear of Death seized on our Lord by the suspending of other thoughts and considerations that might counterpoise it but also a most extraordinary and supernatural desolation and terror was brought upon his Spirit and that those divine consolations which God sometimes withdraws from his Saints which hath left them in very great perplexity heartlesness and aridity whereof they also make sad complaints as of even the greatest of mortal sufferings the same but in a much
higher Degree were now by God or by our Lord himself withheld from his human nature or from his lower-self here in the Garden For had our Lord wanted these spiritual pangs and these anguishes of his soul he had wanted one of the greatest if not the very greatest sufferings of mankind besides which inward Anguish what external temptations also our Lords human Nature might suffer from Satan now in the greatest Relaxation also that ever was of the power or darkness Luk. 22.53 Jo. 14.30 12.31 immediatly forerunning the great conquest over it we know not § 12 Now therefore it pleased the divine Majesty to the End that his Son might pass through all our temptations and sorrows and suffer all manner of sufferings such as are innocent for and before us Tentatus per omnia ut possit compati infirmitatibus nostris Heb. 4.15 As also for our encouragement in the like It pleased him I say now so far to suspend from the humanity of our Lord the influences of the Divinity and so far to withdraw and Eclipse the consolations of the holy Spirit as that it is to be presumed by his unparallelled Agony that never any of his Followers have or can suffer the like without falling away from his innocence for through his strength it is that all they are valiant or do persevere And we see when some drops onely of the same storm fell on the Disciples how soon they shrunk under them not onely like us then he was in all our innocent infirmities even those of the soul and natural affections thereof as well as those of the body and senses thereof but far beyond us That in all things even in human miseries and in those miseries also spiritual desolations so far as innocent he might have the preeminence and that out of the depth of this his humiliation might be raised a greater exaltation and that also how much greater in him the natural fear and horrour of death seemed to be so much more his love to us might be demonstrated that notwithstanding for us he would so chearfully undergo it all And whereas his Divinity could so easily have hindered or mastered and diverted any such tender apprehension and sense of greif in the lower faculties which he doth also not unfrequently in his Martyrs the joyes of their spirit and superior part drowning and intercepting the Greif and Paines of the inferiour whilst the intensiveness of the soul to one act disenableth it as to all other yet he to march before us in all our greifs voluntarily admitted also our sorrows and anxieties of spirit to the highest Degree that might include no Rebellion in it against the subjection due to Reason and to God § 13 Which Greif of his upon another ground also became the more advanced by reason of his divine prescience of all future Events Whilst all those torments also which his innocent flesh was to undergo now presented themselves in their proper i. e. in a most bloody malitious cruel shape stood and passed before his all-foreseeing eyes of which no other sufferer ever had such a fore-sight as himself At this sight therefore being already a Spectator in Spirit of whatever he was to act or feel in his person His flesh began to have horror and a supernatural fear of death and a mortal sadness and amazement to seize upon him Mat. 26.37 Mark 14.33 He began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Evangelists coepit pavere taedere as the vulgar renders it And now the inferiour faculties of his soul as it were rose up to plead for the preserving of the life and liberty of an onely son from his fathers knife of such a Son as had never once offended his Majesty in all his life in any thing little or great Nor by any sin of his forfeited these especially when it may be presumed That that world also which had sinned might many other waies have found a redemption from the contrivance of the divine Wisdom rather than by his only Son's sufferings or if onely by these yet surely all the worlds guilt might have bin abundantly expiated by all those sufferings and straits and annihilations of his Glory undergon formerly or also if blood be necessary for remission by his blood shed for it already in his Circumcision or also here in the Garden § 14 To which quick sense of his own sufferings and cruel Death some imagine were added many other sad representations concerning others such as these His foresight that notwithstanding all his sufferings the most part of mankind by their own wilfulness and impenitency should be nothing benefited by them the approaching temporal and spiritual desolation for so long a time of his own Nation the Jews and the Apostacy also of so many Nations in later times from the faith after rooted among them the miseries of Judas his Disciple which troubled him not a little at the supper Jo. 13.21 Mat. 26.26 and heavy wrath of God that would pursue his Enemies cruelty and injustice not knowing what they did which also troubled him when on the Cross On another side the great sufferings which so many Martyrs and Confessors should undergo for his sake whose torments his infinite love of them made his own the scandal and Desolation also of his poor Disciples and Peters iterated denial of such a Master The afflictions of his dear Mother a Spectator of such cruelties to her innocent Son and so highly meriting from all the Nation All which and much more presenting it self to him whose omniscience suffered no human infelicities to be hid from him struck to the heart so passionate a Lover of all Mankind and one who had descended so low to make them happy now that he had suspended all those other thoughts and considerations which might easily counterpoise and weigh down these § 15 In this disconsolation voluntarily assumed by him for our sakes and example he reveals his present Anguish and distress to his three dearly beloved Servants tells them that his Soul was sorrowful even to the death and desires them but for one hour for so long he saw it was to the arrival there of his mortal Enemies to watch with him And then seeking further privacy and leaving them also as formerly the other eight to their devotions and prayers as it were a second Guard or Watch behind him he retires yet further from them about the distance of a stonescast And here we may look upon him as the forlorn and accursed Goat for he was made a curse for us saith the Apostle Gal. 3.13 that was turned away into the Wilderness going into this solitude with all the sins of all the world by the hands of all the congregation of mankind from the beginning thereof laid upon his head and all the vengeance or his Father's wrath due unto them as it were now pursuing him at the greatness of which wrath we may well Guess by the Eternity and extremity of those torments which are inflicted
meo custodiam cum consisteret Peccator adversum me Psal 37.13 Opprobrium insipienti dedisti me And obmutui non aperui os meum quia tu fecifti Qui inquirebant mala mihi locuti sunt vanitates dolos c. Ego autem tanquam surdus non audiebam sicut mutus non aperiens os suum And Factus sum sicut homo non audiens non habens in ore suo redargutiones Ego in flagella paratus sum dolor meus in conspectu meo Quoniam iniquitatem meam That of the whole world taken upon me annuntiabo cogitabo pro peccato meo i.e. meorum § 34 This silence as the High Priest much wondred at so he little imagined the reason of it seeing the great advantages he had of a Reply And convinced already without his Plea of the vanity and contradiction of the accusation deviseth another way that might succeed better and being the main matter upon the stage that had bin many times undoubtedly heard from him and which either affirmed or denyed must equally ruin him And that he might no way be defeated by his silence he solemnly adjures him by the living God a custome amongst the Jews in their Courts where wanting some other Evidence see 1 Kings 8.31.32 Numb 5.19 1 Thess 5.27 to declare then openly whether indeed he was the Messias and the Son of God Which if he now denyed having before professed it he might pass for a grand Impostor and Deceiver formerly or if he confessed it with the Court it amounted to blasphemy and the punishment thereof Death and which the divine Wisdom then so ordered That what our Lord had so often declared in his life and confirmed with Miracles he might also witness before all the world at his Death and seal this great truth with his blood for the greater confirming of true Believers and greater conviction of all Opposers at the day of Judgment § 35 Thus therefore our Lord presently confessed openly what he was without those qualifications with which formerly he was wont sometimes to veil it thereby not to prevent or anticipate his sufferings His answer there Thou sayest that I am being amongst the Jews a modest way of Asseveration concerning a thing that includes some self-dignity or commendation Thou sayest that I am being as much as thou sayest that which I am See the same language used by our Lord before to Judas Mat. 26.25 and the High Priest his renting his clothes for Blasphemy shews our Lords Answer to be understood as a clear confession Therefore S. Mark puts instead of it more breifly I am And it may be here observed that when as he said the same thing often in his life time and they upon it had charged him with blasphemy and so went about to stone and kill him see Jo. 5.18 Jo. 10.32 c. He there confuted them and stopped their mouths by many proofs that this was no falshood or blasphemy viz. by his so many miraculous works by the Testimony of the Holy Baptist by the immediate testimony of his Father from heaven lastly by the infallible Scriptures calling those Gods to whom God had given some extraordinary commission or authority whereas himself had received beyond them such a Plenitude of Sanctification appearing by the Descent of the Holy Ghost upon him at his Baptism by the Purity of his life and Doctrine and mighty works see Jo. 5.20 21 33 37. the 10.33 37 yet here at their crying Blasphemy he repeats no such defence notwithstanding all the Nation could witness the truth of it but retireth again to his former silence as loath to disappoint their purpose now his hour was come § 36 Only in great pity and charity to his impious oppressors and to remove the scandal taken at that which ought to be infinitely admired his present voluntarily-assumed humiliation he modestly tells them that although these titles he owned might seem somewhat disfutable to his present low condition yet one day their eyes should behold this now so mean a Son of man exalted to sit on the right hand of Power as David had foretold of the Messias Psal 109.1 which Messias his sitting on the right hand of Power and so being Davids Lord the Pharisees could not reconcile with the Messias being also Davids Son when our Lord asked them this question Mat. 22.44 No more than they could now his bonds with it and that they should also see him come in the clouds of heaven as Daniel had foretold of the Messias Dan. 7.13 to judg the world and even them his then Judges Of which he had also in his preaching told his auditory many times before see Mat. 16.27 Where advising them not to mind the gain of this world but to save their poor Souls in the next he tells them that the Son of man for so he stiles himself also there shall come in the glory of his Father which shewed him the Son to another higher than man with his Angels and then reward every one according to his works And this his premonition here given to his unjust Judges shall again bear witness against them in that his day of Judgment when saith the Prophet Zachary chap. 12. Aspicient in eum quem transfixerunt And Ecce venit in nubibus videbit eum omnis oculus qui eum pupugerunt saith S. John Apoc. 1.7 Nay a-modo saith S. Matthew chap. 26.64 very suddenly within three daies after his saying this they should see the beginning of this his Exaltation and Glory He being exalted by the right hand of God saith S. Peter Acts 2.33 after his Resurrection and Ascension hath shewed forth this ye now see and hear In which speech of our Lord thus standing at the bar we may observe that his singular modesty was accompanied with a great freedom Authority and Majesty Nor had their treatment any way daunted him or remitted the resolution and courage belonging to an innocent person to the dignity of his office and to the necessary confession of truth as appears in his whole carriage at his apprehension Are ye come out as against a Theif c. I sate with you teaching in the Temple c. And here at his appearance before the High Priests and Jewish Courts Askest thou me ask them that heard me And afterwards before the Roman Governor sayest thou this of thy self c. And for this cause come I into the world c. And every one that is of the Truth heareth my voice And Thou couldest have no Power against me but what is given thee from above Jo. 19.11 § 37 But this forewarning them of his Exaltation and judgment to come which should have struck some fear into them and in which his Servant S. Paul had better success Acts 24.25 their malice made also ill use of and improved it so much more to compleat his blasphemy And presently the High Priest fell a rending his clothes as it was the manner
in such a case to rend their vest before with both their hands from the neck to the middle and said there was now no more need of witnesses who well knew how little they besteaded him that he had sufficiently condemned himself The rest also of his Assessors charged him with blasphemy themselves in this blaspheming and that for this he merited death and so delivered him into the custody of the High Priests Officers till the morning which now approached it being now after Cock-crow and raised the Court. See Luk. 22.26 Mat. 27.1 Or if some of our Lords Judges may be thought to have sate in consultation the rest of that night yet our Lord was removed from before them and remitted to the Officers custody till a fuller Assembly of the next morning should determine their further proceedings § 38 Our Lord thus left in the Officers hands let us now return and see what becomes of his poor Disciples It was said that after the Sword drawn and Malchus his Eare cut off and our Lord apprehended and bound all of them fled but St. Peter and another Disciple by the advantage of the darkness of the night followed the Troop at some distance which other Disciple seems to be S. John because he relates the matter so punctually and conceals the name as he useth when speaking of himself As for that Disciple's being known to the High Priest I conceive he might be so without the High Priest himself but onely some of his Family having familiar acquaintance with him or without the High Preist's knowing any thing of his Discipleship to Jesus or also with his conniveance at it our Lords Disciples having as yet given the High Preist not the least offence and this also makes it the more probable that Zebedee his father seems to have bin according to his condition a wealthy man as may be gathered from his wifes perhaps after her husbands decease being one that accompanied Mary Magdalen and the wife of Herodes Steward wealthy persons also whom God had provided for this purpose in ministring to our Lord's necessities in his travels out of their substance as also after his death in providing costly spices for embalming him See Mat. 27.55.56 compare Luk. 8.2.3 And this also might be some reason of her confident request Mat. 20.20 of having her two sons more highly preferred in our Lords Kingdom and lastly of our Lords recommending his mother to John as for other reasons so because he was better able to provide for her and perhaps as having also an house in Jerusalem Jo. 19.27 but be this as it will § 39 Those two Disciples followed our Lord to the High Priest's gate And the other Disciple pressed also into the Pallace with our Lord and the Guard Jo. 18.25 but Peter perhaps more timorous for the Exploit he had done in the Garden stayeth without till his companion speaking to a woman the Portress brought him in which made her presume him a Galilean Peter thus entred presumed not to go up into the Court where the Council sate on the trial of our Lord as probably the other Disciple did but stayed below amongst the servants and officers at the fire in the Hall or Court of the Pallace Mat. 26.69 Mark 14.66 warming himself and expecting what would be the end Mat. 26.58 When the Maid-servant the Portress remembring who brought in Peter and probably the discourse of the company then being of our Lords apprehension and Followers said unto Peter before them all Art not Thou also one of this mans Disciples Jo. 18.17 Peter much amated hereat denyed it and said he was none of his Disciples he knew no such man nor understood what she said and after taking an opportunity withdrew himself from them into the Porch perhaps intending to have gone clear away but the gate being shut he thought it not best to discover his fears but return again into the Hall and former company where doubtless he heard talk of the severe proceedings against our Lord in the Court Meanwhile he being absent in the Porch the Cock crew and gave him a fair warning of his fault but his troubled thoughts took no notice of it There he had not staied long but another Maid said of him to the standers-by that he was one of the company that was with Jesus But he denyed with an oath Mat. 26.72 the second time that he knew him Near upon an hour after this some others of the company again began to compass and question him saying That surely he was one of them for his speech also bewrayed him for a Galilean And which was the worst of all one of the High Priest's servants a kinsman of his whose ear Peter had cut off pressed him yet closer saying did not I see thee in the Garden with him Here having cause to fear his assaulting the High Priests servant and making resistance to Authority might also come into Examination still in more distraction he began saith St. Matthew execrari jurare that he knew not the man and presently the Cock crew again And upon it our Lord by this time after the Court was risen being brought down by the Officers into the Hall looked back and gave a glance upon Peter § 40 Upon which our Lord's words also came into his remembrance that before the Cock crew twice he would thrice deny him And as fast as he could getting out of the Pallace with the crowd after the Assembly dissolved he now had liberty to ease his wounded mind and so fell a weeping bitterly both for his great fault though not of betraying as Judas yet of denying and foreswearing such a Master and for his great presumption in so rashly promising what he saw when left to himself and Jesus taken from him he was not able to perform Now also came fresh into his mind on the other side the great love and affection his Lord had shewed to him and the rest in his fare-well-Sermon to them and Prayer for them in his telling them of the present danger and requesting them to watch and pray when also carelesly neglecting him in his terrible Agony they fell fast a sleep again in his freely meeting the Troops and delivering up himself to procure their dismission lest some ill should happen to them his own rash venturing into the Court where few bring away the innocency they carried thither and the state and over-awing of great persons and the flattery of them by Inferiors corrupts mens manners his being daunted who before so stoutly drew his Sword against an Army with the questioning not of a Court or the Magistrate but only by a silly maid-servant his not only denying his Lord but fixing it too with curses and oaths his taking no warning nor thinking of our Lord's admonition when as it were on purpose being gone apart he so distinctly heard the first Cock-crow nor when the last had not his dear Master turned himself about and cast an Eye upon him But then
the infinite Graces and love and sweetness he discovered in that look all which upbraided his unkindness the posture he left that innocent Lamb of God in sorrounded with and ready to be torn in peices by so many Wolves and also his leaving him so and hasting to save himself all these we may presume so galled and wounded him as that had not the High Priests Gate bin shut upon him he would now have reentred to recant there publickly his former act and run through all hazards whatever with his dear Lord. But the divine Providence had appointed this for one of our Lords sufferings the clear desertion of all his Followers and that he should tread the Wine-press alone § 41 Yet something may be said on the other side in the lessening of the lapse of this prime Apostle That his love and courage seems to be greater than most of the rest in his following his Master to his trial and venturing into the High Priests Pallace when it was he that just before had cut-off the ear of his servant In his denyal its being without any great scandal not in publick but to some idle people standing about a fire and medling with a matter of no concernment to them In that it was done upon a suddain surprisal not done with premeditation or put to any formal Trial of his fidelity and where perhaps hazarding also the reputation of the other Disciple that brought him in might run in his mind and much more his being questioned for Malchus And as it seemed a shame to deny our Lord at the accusation only of a poor Maid-servant so it might seem a thing of no great consequence to confess him before such a mean person But which is most to be noted he denyed not that Jesus was the Messias or the Son of God he renounced no part of his faith no such thing was he asked nor if put to it would he ever have denyed it but he denyed only his knowledg of or acquaintance with such a person Lastly the Fall of this great Apostle God permitted besides for the aggravation of our Lords sufferings by his cheifest Disciple denying as another of them betraying him for many other good ends As to beget a perfect humility in him a little before too confident of himself to shew us what frail things we are the best of us when our Lord leaves us a little to our selves and hath not his eye upon us To comfort poor sinners in their great miscarriages since the greatest Saints as David and Peter have had their falls To shew the infinitness of Gods mercy to Penitents in his pardoning such great offences and that to persons most obliged to him and from whom he had reason to expect the greatest fidelity Lastly to teach Peter the cheif Pastor of his sheep the more compassion to sinners in reflecting on his own infirmities and faults and to bear with those who are tempted and fall in as much as himself stood not when he was so § 42 What became of the other Disciple no mention is made T is probable that better acquainted with the house he went up into the Court and was present at our Lord's trial and seeing the severe proceedings against him after the Council rose quitted the Pallace with the rest where he saw was no safe staying any longer for any friends of Jesus when also he might take Peter presently after his third misadventure there along with him § 43 Now to return unto our Blessed Lord committed to the custody of the High-Priests Officers and Servants until the morning and the reassembly of the Council in the same place in a fuller body These Officers one would think since the time that being sent to apprehend him they returned to their Masters with a Nunquam sic locutus est homo sicut hic homo should now have treated him with some ordinary civility especially no final sentence being yet passed upon him and the Judges being to reexamine his cause the next morning The ear also our Lord restored but two or three hours before to Malchus and his reprehending Peter for his cutting it off might not have bin so soon forgotten by them But indeed now was the Power of Satan and of Darkness and his chain never so much loosened as at this time before the approaching ruin of his kingdom who therefore ceased not by all those his Instruments to act his utmost malice nor to suffer our Lord to rest one minute § 44 The Ministers therefore having as yet no order for the executing of any higher corporal punishment and because our Lord also was to proceed gradatim through all sorts of sufferings instead of indulging him or themselves any repose in which our Lords servant S. Peter was more civilly used Acts 12.6 after their watching all the fore-part of the night compass him about in a ring and notwithstanding his modest silence no way provoking them fall on abusing him both with their tongues and hands as far as was permitted They spit on his face being the greatest note of ignominy and disgrace that was amongst the Jews see Deut. 25.9 where the man was to be used so that would not raise up seed to his brother And they abhor me saith Job in his typical complaint Chap. 30.10 they forbear not to spit in my face when his tyed hands also could not cleanse it They smote him also on the face with the palmes of their hands They punched and thumped him with their fists and by the Prophecies Esay 50.6 it seems they also plucked off his hair being not tondentes but vellentes of this meek Lamb. These Jews also treated him this night as a Mock-Messias as the next day the Gentiles abused him as a Mock-King and after their cruelty wearied in this way and his rare faculty in Prophecying coming into their mind they remembred a Boys-play to this purpose and got a cloath and blindfolded him whereof the Philistines abusing blind Sampson was a Type and fall on beating him a fresh thus hood-winked that he being the Messias and the Christ and the great Prophet that was to come into the world should now so hooded prophecy and tell them who it was that smote him § 45 Cruel and causeless malice for which of his sweet words or mighty works as he once said to you Jo. 10.32 who left heaven to save you and in whom you never saw fault and who went about every where doing good for which of these do you thus treat him And how could the blessed Angels at least that waited on our Lord have the patience to suffer such vile wretches and the dregs of the people to strike and spit on their Creator the Lord of Heaven and Earth but that they well knew it was the pleasure of their great Master out of his infinite charity to suffer this even for the salvation of those his Tormentors and to receive these blows for the satisfaction of their fault that gave them
to the Crown of Juda or whether he had it from the relation of others viz. the High-Priests the envious oppressors of his innocency and merits as the Presidents own conscience witnessed unto him The Governour replyed that he a Roman understood none of those matters about his Messias-and Kingship but that it was his own Nation that accused him of it and had delivered him as a person very criminous and deserving death Then our Lord to inform him further of the truth answered that the Kingdom he only ownned was not a Kingdom of this World nor such as did disturb any Prince's temporal Rights as did sufficiently appear that he had no Subjects to fight for him or rescue his person from his Enemies and persecutors You are King then said Pilat Our Lord answered he was and that he was sent into the world to bear witness of the truth which himself was and that this was a Spiritual Kingship over hearts there to rule over and destroy all Error and that all those who were the sons of Truth would hear and obey his Doctrine and become his Subjects The Governour asked him what was that Truth he spake of and wherein he laboured to render all men his Schollars and Subjects and having no mind to engage any further discourse about matters as he supposed of the Jewish Religion debated between our Lord and their High Priests he rose suddenly from the bench and went forth the second time to the Jews taking our Lord with him and told them that he found no fault at all in the man § 63 This much enraged them and made them redouble their accusations to all which our Lord as calme as they were furious answered not a word Whereupon Pilat wondring asked Jesus whether he heard not how many things they witnessed against him But neither to Pilat answered he a word which saith the Evangelist Mat. 27.14 made the Governour wonder exceedingly as both knowing his innocency and himself countenancing it § 64 Amongst other things they informed the Governour that he had gone every where raising Sedition amongst the people beginning in Galilee first the out skirts of the countrey and so coming up with Multitudes and Tumults even to Jerusalem perhaps relating to his last triumphal entrance into the City five daies before on Palm-Sunday Pauper humilis riding upon a poor young colt of an Asse without a Saddle and weeping as he went along and a great part of his applause the Hosannas of the children Now Galilee was a place noted formerly for several rebellions See Acts 5.37 38. how one Theudas appeared there that made himself a Prophet and pretended he could do miracles and drew much people after him mentioned but mis-timed by Josephus Antiq. Judaic lib. 20. cap. 5. and after him Judas of Galilee about the birth of our Saviour in the time of the enrolment under Cyrenius Luk. 2.2 which Judas also opposed the paying of taxes or tribute to the Romans Both which Rebels and all their Followers were dissipated and destroyed After these also it seems some Galileans within a few years before had so highly offended Pilat in his government that when they came up to Jerusalem at the solemn Feast to offer Sacrifice he caused them to be put to death and that in some cruel suddain and unexpected manner it should seem by the expression in the Text Luk. 13.1 and by their relating it to our Lord some think they might be some relicks of Judas his Sect that denyed tribute to Cesar for which reason also some made mention of them to our Lord to hear his judgment of their opinion and that made at Jerusalem some opposition in the Feast to the Sacrificing for the safety and prosperity of the Emperour And Pilat is noted both by Philo Judeus De legatione ad Caium and Josephus to have bin pervicaci duro ingenio and very uncompliant with the Jews and who at last complained-of by the Nation to Vitellius then a Superior Prefect of Syria for a slaughter made upon the Galileans was sent by him to Cesar to give an account thereof and so deprived of his government and confined The Jews mention therefore hereof Galilee seems to have conduced much to their purpose But when this was suggested to Pilat he made another use of it and though Herod and he were now at enmity between themselves perhaps for Pilat's cruelty shewed to the Galileans forementioned yet resolved to send to him the Prisoner who was born as was commonly imagined his Subject Galilee being under Herods jurisdiction and lived most of his time in his territories as being desirous to rid his hands of this business with as little displeasure to the Jews as might be and to devolve the odium of it upon Herod now come up to the Feast and because Herod being well acquainted with the Jews law and Religion which also he profest might better discover the Justice of the quarrel the Jews had against him about his Messiasship and the Truth he said he came to promulgate and would perhaps protect him as his Subject against the High Priests malice Thus Satan to whom God gave leave to persecute his only Son not excepting his life as he did Job's hurried our Lord as it were in Triumph to prolong his sufferings before inflicting the last of death from one great person to another to make him the more publick object of scorn and contempt and that all might have an hand in his afflictions and torments the Court of Galilee as well as that of Judea foretold by David Psal 2. Principes convenerunt in unum adversus Christum tuum and observed by S. Peter Acts 4.27 § 65 Herod having never seen our Lord but heard much of his fame and of his miracles rejoiced much on this occasion hoping to have seen him now for his greater reputation or at least the saving of his life do some notable miracle before him which John the Baptist never did Here upon our Lords appearance he fell on questioning him about many things of which he had the curiosity to be informed we may imagine about his Doctrine his Descent his pretension to his Messiasship what evidence he could give of such a pretended extraordinary Mission from God c. And perhaps any one Miracle done by our Lord would have defeated the persecutions of the Jews confirmed the reputation of his being an extraordinary Prophet and procured his liberty For Herod also had the Baptist in great esteem and was drawn both to his imprisonment by the importunity of a woman that bewitched him with her love and to his death by a rash promise which after much afflicted him § 66 But our Lord resigned to his Fathers known will concerning him and thirsting for the salvation of the world by his sufferings and death and the accomplishment of all the Prophecies made of him formerly by the Holy Ghost and justly refusing also projicere sanctum canibus or to satisfy the curiosity of
to God calling him Father in the midst of that severe handling of him and meekly resigning his dying Spirit into his hands Lastly in his dying before the other two and sending out a loud voice at his expiring which shewed his Divinity and that he gave up his life not upon any constraint of torments but voluntarily and when he pleased § 88 Seventhly This manner of death by the lifting up of the body in it towards heaven seems very significative that we now after and in imitation of it should exalt and remove our eyes and affections henceforth from the Earth towards Heaven Therefore our Lord gives it this honourable name of his Exaltation And I saith he if I be exalted from the Earth will draw all unto me Jo. 12.32 And the Apostle calls it his triumph having taken out of the way the Decree that was contrary to us he fastned it to his Cross and having despoiled the principalities and potentates triumphed over them in it Col. 2.15 So also in the nailing and fixing of the flesh of our Lord to the Cross significative of the mortifying and crucifying of the flesh and its lusts that is required of us in imitation of our Lord so disenabling it to stir hand or foot as it were any more to the breach of Gods commands and signifying our now dying to sin as he for it and this death of the Cross is often thus alluded to by the Apostle § 89 Eightly and Lastly the posture of this death carryed in it a lively Representation of his love to mankind with his arms stretched out as it were to embrace and receive all those who would come to him and his head declining to kiss them Having made this Digression upon the Jewes so often vehement demanding and at last Pilats consent to our Lord's Crucifixion to shew the multiplicity of the divine wisdom in the choice of this manner of death rather than any other I proceed now in the relation of the story after Pilats having committed to the Roman Guards the execution thereof § 90 The time now after Pilats four or five returns into the Praetorium and Exits to the Jews whilst he endeavoured by all means to have preserved our Lords life i. e. so far as his own safety with Cesar and his reputation with the Jews would permit and after our Lords being sent to and returned from Herod and the soldiers scourging and dressing him so as to be made a fitter object of the hard-hearted Jews Pity drew well towards Noon Jo. 19.14 Luk. 23.44 about the sixth hour saith St. John and St. Luke though called as yet the third hour by St. Mark because the sixth hardly yet begun The scoffing Soldiers then seizing on our Lord after some further abuses which both in words and actions by Satans instigation were committed both in the way and at the place of Execution as we may gather from the very Theif in the midst of his torments not tempering himself from reviling of him with the rest stript our Lord of his Purple and put on him his own garments whose prize shortly they were to be and so making all speed laid a cross already prepared upon his torn shoulders and so led away this only Isaac of God carrying the wood of his Sacrifice upon his back § 91 And to fulfil a second time after his being coupled with Barabbas the Prophet Esay's cum sceleratis reputatus est Esay 53.12 and that there might be some greater appearance of Justice and our Lord mingled with company whom the people might think like himself there were two notable Thieves on either hand one joined with him and haled along to their Execution but these also or one of them at least railing at him even when suffering with him and such companions he was to have of his greifs as offered him no solace therein And indeed if we consider the person he now took on him what Malefactor or crimes so great as could match him or his for he carried on his shoulders all the sins of the whole world present and past and to come and even those too of these Malefactors and so also this Anathema as the chief was crucified in the midst and the reason in the Prophet of his cum sceleratis reputatus seems very apposite quia ipse peccata multorum tulit Graced with this company and laden with an heavy Cross the long beam thereof being probably more than twice the length of a man for his body was to be stretched at its full length upon it and to be exalted to such a convenient height as might render him a spectacle to all the multitude and de facto so high it was that the Soldier to pierce his side used not his Sword but his Lance and to give him drink they tyed a spunge to the end of a long reed and so reached it to his mouth It was also to carry a Title over his head and to be fastned in the ground and the cross Beam of it also was to equal the breadth of his body and length of his arms I say thus laden he made a painful but most chearful march under it through a good part of the City the Governours Palace being near the Temple on the East side of it and Calvary the place of Execution at the North-West side thereof till when coming without the Gate he fainted away under it his body being now grown very feeble and his spirits exhausted by reason of his cruel scourging and other base usage of the three Guards of Officers Caiphas's Herod's and Pilats he had passed through and of his being kept all night without the least sleep or repose or refreshment or his former temperance having any superfluous humors to feed on Because our Lord alone was unable to bear it any further and it was an ignominious thing to carry or touch the instrument of the Execution of a Malefactor whence the word Furcifer was a common name of reproach by chance a poor man that came then out of the countrey one Simon a stranger of Cyrene in Africk where was then a great Colony of the Jews Act. 2.10 6.9 Joseph de Excid Hieros l. 7. c. 38. meeting them the Soldiers laid hold on him and forced him to bear our Lord's Cross after him either the whole or the heaviest end thereof whose sons Alexander and Rufus are particularly named by the Evangelist Mark 15.21 which shews that they were not only Converts to the Christian Faith but persons of some note amongst the Primitive Christians see Acts 19.33 Romans 16.13 it those the same And it is to be presumed that our Lord rewarded this service done him to their Father also in making him a Member of the Church and of his Kingdom and that he was saved by the Holy Cross he bore who thus had the honour even in the truest sense to take up the cross and follow our Lord and to partake of his reproach and ignominy But the divine Counsel
relenting and change of mind was found afterward in many of those that stood by him in these sufferings seeing the strange things thereof not onely among the People but the Roman Soldiers and their Commander the Centurion whom the Gospel describes beating their breasts greatly fearing and glorifying God and confessing him not only a righteous man but the Son of God All effects doubtless of this our Lord's prayer on the Cross § 97 Next by Pilat's order and according to the custome of the Romans was fastned also to the Cross over our Lord's head a Title in great and legible Letters of the accusation or crime for which he suffered which Title that it might be understood in that great confluence of strangers to this Feast by all that looked on it the Governour which was very extraordinary caused to be written in the three most universal languages Hebrew Greek and Latin and it was this Jesus of Nazareth the King of the Jews Many came thither saith St. John it being so nigh the City for now this Sacred Hill of Calvary is taken into it and reading this Title thus exposed in so many tongues the chief Priests much resented it which in plain terms affirmed Jesus to be their King and made them the Betrayers and Crucifiers of him Which Kingship of his it is most probable from what hath bin said that Pilat verily believed in such a sense as our Lord had challenged it and as he had often confirmed it with Miracles of all sorts not unknown to Pilat and so indeed held them guilty of his blood whilst he thought himself by his open Declaration to have sufficiently cleansed his hands of it They therefore hast to Pilat to procure an alteration of the Title not to run that he was but that he said he was their King From whom they received only this sullen Answer that what he had written he had written tâ—â—t what he had written should stand so It being the Divine pleasure that without any of their false glosses it should now be published to their shame who he was and how unjustly betrayed by them viz. the King of Heavens only Son Jesus their Saviour sent with the Gospel of everlasting happiness and peace to reign over them for ever and by them thus deserted and rejected tortured and made away But Pilat also perhaps might reflect on the loyal service herein he might be thought to have done to the Roman state in a Nation noted for rebellion by his executing their Prince of the race of David And besides had he corrected the Title to their mind namely that he said he was so considering in what manner our Lord both said it and menaged it not intermedling at all with terrene powers he had but the more divulged his own injustice in taking away his life only for his saying so But what motives soever Pilat had of this he seems guided herein as Caiphas in his prophecying by the Divine hand that this title might be presented by this High Priest of the new covenant before the Lord as was that on Aarons Miter Sanctum Domino Exod. 28.36 38. whilst he thus bare the iniquity of the people and dyed for them and Pilat in some sense was thus the first Apostle declaring to the world his Sacred persons § 98 All thus prepared and our Lords naked body thus fastned the Soldiers raised up him and the Cross together and fastned the foot of it in the hole provided in the Rock And thus was this only Son of God and most innocent Lamb like the Serpent in the Wilderness lifted up upon a pole that as the peoples lives were saved by beholding the Serpent so what sinner soever should with the Eye of faith look on him thus lifted up should not perish but have eternal life as once comparing himself to this Serpent he said to Nicodemus Jo. 3.14 15. Thus out of too much love to us though equal with God he descended from his Throne above and emptied himself became a servant or slave so far as to be obedient to the death even this death accursed and stepping in between the Divine vengeance and us was voluntarily thus made an Anathema and Curse in our stead and hanged up before the Lord and before the Sun taking the malediction and the handwriting of the Decree that was gone forth against us away and fastning it with himself unto the Cross Col. 2 14 15. as the Apostle writes in contemplation of our Lords passion a thing that when preached was a stumbling block to the Jews and foolishness to the Gentiles and a thing strangely incredible at first to the Heathen also now whom the Churche's Missioners endeavour to convert to Christianity § 99 Our Lord thus secured the four Soldiers his Executioners went to divide the poor spoil they had taken from him his Garments which God his Father might now behold as Jacob that of his dearly loved Joseph all besmeared not with a counterfeit as Joseph's was but his own blood whilst he so also hung by them cruelly murdered His Garment we may imagine was such as the meaner people of Galilee and his Disciples wore An outer loose garment having at the bottom four skirts see Deut. 22.12 and a coat closer to his body and it seems his was made a knit one all in one piece as Wast-cotes use to be perhaps the work of his poor Mother the Blessed Virgin for securing him the more against cold who often lodged abroad a-nights not having where else to lay his head Whether our Lord had any linnen under this close cote either covering his whole body or at least the secret parts or whether this knit coat was next his body and another coat over it is somewhat uncertain His outer garment made of four pieces the Soldiers divided into four parts to share it equally but the coat not dividable without spoiling it they cast lots for and so fulfilled that prophecy Psal 21.19 very punctually as to all the circumstances of our Lords sufferings They divided my garments and on my vesture cast Lots Thus our Lord saw his poor goods all he had seized on and distributed before his face but as God would not suffer them to break a bone of him so neither to tear his coat a Type of his Church which will never admit any Schism and they that offer to tear it cease to be of it § 100 Whilst our patient Lord hung thus before them languishing in his mortal torments one of which was the perfect enjoyment in this manner of death of his senses hearing and seeing all the sad things that passed about him the Evangelists relate how by the Devils instigation all manner of persons when no other cruelty remained unexecuted fell on railing and insulting over him and shot out their arrows against him thus set up as a mark for them even bitter words and with these afflicted him whom God had thus wounded fulfilling herein punctually the many prophecies in the
Psalms and elsewhere foretelling this So omnes saith the mourning Psalmist videntes me deriserunt me locuti sunt labiis moverunt caput aperuerunt super me os suum sicut Leo rapiens rugiens subsannaverunt me subsannatione frenduerunt super me dentibus suis dilataverunt super me dixerunt Euge Euge. Psal 68.25 Sustinui qui simul contristaretur non fuit qui consolaretur non inveni Psal 108.2 Locuti sunt adversum me lingua dolosa sermonibus odii circumdederunt me and so Psal 30.14 Audivi vituperationem multorum commorantium in circuitu Et ego factus sum opprobrium illis viderunt me moverunt capita sua Where also their very words Mat. 27.43 He trusted in God Let him deliver him now if he will have him for he said I am the Son of God are set down Psal 21.9 Speravit in Domino eripiat eum salvum faciat eum quoniam vult eum And so Psal 3.3 Multi dicunt animae meae non est salus ipsi in Deo ejus and so in Wisdom chap. 2.16 Gloriatur patrem se habere Deum videamus ergo si sermones illius veri sine Si enim est verus filius Dei suscipiet illum liberabit illum de manibus contrariorum Contumelia tormento interrogemus eum probemus patientiam illius Morte turpissima condemnemus eum erit enim ei respectus apud Deum ex sermonibus suis i. e. if we may believe his words Thus the Holy Ghost foresaw and foretold these their Blasphemies and whilst such ungrateful treatment added to his anguish the fulfilling these prophesies yeilded him great consolation Thus was he exclamed on by all manner of people sustinuit qui simul contristaretur non fuit by the cheif Priests and Scribes and Elders saith the Evangelist who not satiated with their former cruelties it seems came hither also to see him dy by the common people by the Roman Soldiers acting here the second part of that they had done in the Praetorium to this their mock-king by the Passengers on the high way our Lord being crucified near the road that passed to Shiloh and Gibeon Lastly by the very Thief in the midst of his like torments by all these jeering at his pretensions of being Christ and the King of Israel taking Pilats superscription also for a mock at his making himself the Son of God and his constant faith and trust in him and that since he had so near a relation to God they would fain see now if his God would deliver him jeering at his former good works and Miracles and that since he was so bountiful of them toward others they would fain see him now do one upon himself unpin his nails and descend from the Cross at his vain boasting to destroy the Temple and rebuild it in three daies for it seems this for want of worse was spread amongst all the People for his great crime for it was the passengers on the high way that twitted him with it whilst indeed they themselves were now acting that thing he foretold of their destroying the Sacred Temple of his Body that now therefore he should repair his own ruines Ah thou that destroyest the Temple and buildest it in three daies c. jeering at his being Jesus the Saviour of the world that now therefore he should shew it and save himself Such were their scoffings somewhat like Satans former jeers in the Desert whose also these were That since he was Gods Son he should make the Stones there Bread and he should throw himself down from the pinnacle to be held up by Angels and such as those wherewith he usually afflicts the Members of Christ when on their death-bed representing in those their present sufferings their former hope and Faith in God as vain The Thief also hanging by him in the midst of his own like torments could not forbear now despairing of the hopes he had of deliverance by him famous for Miracles but fell also on mocking him and asking him if he were the Christ why he did not save himself and them But the penitent Malefactor on the other hand whose heart God had touched amidst so many blasphemies to Glorify and confess our Lord seeing his silence fell on rebuking his Fellow and asked him if he at least whilst others at liberty said what they pleased had no more fear of God especially being himself in the same sad condemnation and justly for his wicked deeds and so near his End than to fall on railing upon an innocent and just person that had done nothing amiss instead of acknowledging and confessing his own Guilt And this said to his Fellow Theif he with a strong faith beleiving our Lord to be indeed what he was the Christ the Son of God the Saviour of the world the King of Israel began to make his humble Addresses to him and desired that he would remember him when be came into his Kingdom A stupendious faith and divinely inspired now when he saw our Lord upon the very lowest step of his humiliation now when faith perhaps failed his very Apostles Yet there wanted not also some external excitements that might partly raise such a devotion in him to our Blessed Lord as perhaps the great fame of his former Sanctity and Miracles and also many circumstances which he beheld of his passion his divine patience and meekness his compassionate and prophetick speeches to the women of Jerusalem which lamented him his praying for his enemies when they nailed him to his Cross his admirable silence to so many unjust reproaches and particularly to that of his fellow-thief To whom our Lord graciously promised and that with an Amen that he should be remembred and that very day be with him his Lord in the heavenly Paradise appointed for the reception of all blessed Souls till the Resumption of their bodies applying the merits of this his passion to that poor Wretch which first humbly acknowledged his own sins and demerits in saying and we ind edjustly and then confessing our Lord's innocency and personal dignity implored his mercy And thus was the saving of this believing Thief the first fruits as it were of the infinite benefits to mankind of these our Lords sufferings and the early pledg of that eternal mercy which all penitent sinners should receive from him to the worlds end All this while stood first at a greater distance then nearer the Cross as their fears or the Soldiers fierceness or the crowds of people grew less the Holy Virgin the sad Mother of our Lord and the Women our Lords former Attendants that accompanied her among whom was Mary Magdalen and Mary of Cleophas our Blessed Lady's sister-in-law her husband being brother or else she sister to Joseph which Mary was the Mother also of James the less and Joses and Simon and Judas that were called our Lord's Brethren i. e. near Kinsmen by the relation they had to Joseph For if
this Mary had bin the Blessed Virgin 's own sister her Name would not have bin also Mary this being not usual or convenient to call two sisters undistinguishable by the same Name There was also present Salome John's Mother and others and John likewise our Lords beloved Disciple whose confidence above the rest we saw in the High Priests Palace was there with them but likely none other of the Eleven at least so near affraid of being apprehended if they should have appeared and perhaps John more presuming here as in the Palace because known to the High Priest Here then stood the sad Mother of our Lord beholding and hearing all that was done to and said against her Son with the like patience and resignation as he suffered it and ready with Abraham for the love of God to have offered him up her self had he commanded it Here she and the rest heard also that admirable confession of our Lord by the penitent Thief and our Lord 's gracious answer to him which must needs be a great consolation to them After which Answer our Lord looking down upon his Mother and compassionating her condition as well as Grief spake to her first and calling her Woman perhaps for preventing those affronts to which her near relation to him hated of all if it had bin known made her liable recommended John his beloved Disciple to her love and affection instead of himself as one that thence forward would perform the duty and observance to her of a Son and then speaking to John recommended to him the care and providing for her now aged about fifty and a desolate widow Joseph being formerly dead and now also her only Son taken from her as his Mother he being a single person and Virgin as she and having no Wife or family of his own to take care of as many others had and by reason of his wealthy parents out of which wealth also Johns mother formerly made provision many times for our Lord having the command of so much maintenance as was necessary for their decent subsistance Which recommendation of our Blessed Lady to John shews that notwithstanding the mention we find of her sister and four of our Lords Brethren yet that they were not of so near a Relation as that our Lords Mother after the death of Joseph had any family of her own or these had any constant habitation with her so as that she might rather have bin committed to their care and provision in her now declining age § 101 Our Lord having thus made his Will and disposed of his onely charge his dear Mother whom St. John took to himself and served with all fidelity and supplied with all necessaries till her death spake not at all after this for near the space of three hours from about the sixth till the ninth hour a little before he gave up the Ghost but continuing in silence and prayer and his countenance lift up towards heaven went on finishing that Sacrifice which was to be the redemption of the world consuming and melting away in the flames of Gods wrath toward sinners now in its effects seizing on him in their stead for all the offences of all mankind that had or should be When as he grew nearer to his end the Sun now at midday see Amos 8.9 and when not capable of any natural Ecclipse the Moon being now at the full and at its greatest distance from it began to be darkned and to lose its light this noblest body of the Creation sympathizing as it were with its Lord and covering its face at such a horrid Spectacle and indicating to the hard-hearted Spectators the true Sun of righteousness and that true Light that enlightneth every one that cometh into this world to be now setting and its glory ecclipsed so far as the malice of the Prince of Darkness and his Instruments could effect it and intimating now also the cheif reign of the power of darkness permitted by God to the Prince thereof § 102 All things were now full of terrour and amazement and mens hearts with fear began now to melt and relent and their former taunts and merriments to be changed into a deep silence and expectation what would be the Issue suspecting more miraculous things to follow when about the ninth hour or three of the clock in the afternoon the solemn time of offering up the Evening Sacrifice our Lord when now seeming to be quite spent and near his expiration cried out with a loud and strong voice and such as was not usual to such a manner of death exhausting all their spirits and strength before taking away their life to shew that he laid his life down not compelled but when he pleased though without shortning the time of the sufferings belonging to that cruel death and to testify also against Hereticks the Reality of his sufferings saying with great force that all the multitude heard him those first words of the Psalm penned by the Holy Ghost for a Description of his Passion Eloi Eloi lamma Sabbacthani My God My God why hast thou forsaken me expressing the last pangs of death now approaching and the inexplicable torments and anguish of Body and Soul due to our sins that now lay upon him which he calls his sins in the following part of this verse of that mourning Psalm longe a salute mea verba delictorum meorum and which sin of ours made this patient Lamb of God after three hours silence so break out into this complaint under them where more greivous than the corporal sufferings was the interior anguish of Spirit in his Divinity its suspending from his Humanity all those consolations which might any way relieve its sorrows and with which his Servants in their greatest sufferings are usually refreshed This like to that his Agony in the Garden but now without an Angel where the Apostles mention Heb. 5.7 of our Lord in the daies of his flesh offering up to God prayer and supplications with strong cryes and with tears may well be understood as of the tears and prayers and strong cryes made and shed in the Garden so of these now iterated on the Cross for the weight of Gods wrath lying on our sins which he assumed is inexplicable These words of that prophetick Psalm might have hinted to the learned High Priests and Elders that the Tragedy of this Psalm was just now acted and lively expressed in every part of it and they those miserable Wretches by whose persecutions this prophecy was fulfilled and so might have begotten some compunction in them But either they so blinded as not to understand those words or the other common-people at least mistaking them nor knowing them for the beginning of the Psalm and hearing them pronounced with such a loud voice thought from the similitude of the word Eloi twice repeated that our Lord called upon Elias that he would not forsake him in this his misery but come to help him For it was the common belief that
carnal Sacrifices any more but in spirit and in truth 3. To signify that God was now departed from the Jews and left the place of his former residence amongst them as also Josephus saith that a little before the destruction of the City a voice was heard in the Temple Eamus hinc because they had forsaken his laws refused the Gospel and crucifyed his Son for which this Garment of the Temple was also rent as in a time of Mourning § 105 Whilst these things happened the Roman Centurion that stood over against the Cross of our Lord and commanded the Guards which watched him having learnt before both from their mocking and from his accusation in the Court that he made himself the Son of God and hearing from him such a loud and strong Cry at his giving up the Ghost and considering the darkned Sun the Earth-quake that followed it and the renting the very rock he stood upon Luk. 23.47 surprized with great fear in the midst of these hard-hearted Spectators Glorified God saith St. Luke and said that certainly this was a righteous man Nay further confessed that surely he was the Son of God as he had in his arraignment confessed himself to be and the Guards also that attended there sore affraid made the same confession with their Commander saith another Evangelist Mat. 27.54 that truly he was the Son of God The common people also that came together to this sight filled with terror and their hearts accusing them for what they had either done or consented to not shaking their heads at him as they had done a few hours before in derision but smiting their breasts Mat. 27.39 went away mourning and sorrowful as they came full of jeers and merriment § 106 Our Lord 's blessed Mother and the other Galilean women his former Attendants and St. John stood there still by him though not having so much as his dead body in their power nor knowing how to recover it out of the hands of Justice but waiting on the Divine providence and good pleasure concerning it To whom it was some consolation to see his heavenly Majesty shew himself by these strange accidents so sensible of the cruel execution of his only Son and to hear after that of the penitent Malefactor the confession of our Lords Deity come from those strangers the Roman Centurion and Soldiers and to behold the peoples resentment at last of their former cruelties done to him though now too late for the preservation of his life Meanwhile of the repentance and relenting of the Governors of the Jews we hear nothing who probably in seeing these wonders said of these at his death as they had of those in his life that all came from the Devil That this darkness Earthquake and renting the Rocks were effects of the rage of Satan thus deprived by their Justice of his prime Minister and Instrument for overthrowing of their law or else that they were expressions of the Divine displeasure against such an Impostor and Blasphemer as almost all prodigies and strange accidents receive a double and contrary interpretation as the person wisheth their prognostication and so predictions hinder not events though after these they manifest the divine predisposal of them wherein also they were the more confirmed by that high affront that seemed to be done to his Divine Majesty in the renting of the Sacred Veil that covered his Sacred presence in the Temple For otherwise if this man had bin so dear and nearly related to God why did he not rather save his life And if these things were done by his power why not he rather by it unfasten his nails and descend from the cross § 107 These Governors therefore nothing dismayed and as religious observers in every thing of their law hasted to Pilat to request him for the taking down of the Malefactors from the Cross assoon as might be lest their hanging longer might pollute that great high Festival that approached which began over night at the Vespers of the former day On which day also being the Sabbath they might not be taken down which also was desired according to what God had expresly commanded in Deuteronomy chap. 21.23 that the body should not remain all night upon the Tree but that they should in any wise bury it that day for he that is hanged is accursed of God that the land might not be defiled Thus the Text. They besought him therefore that though some of them not yet dead they might by all means be taken down having their legs first broken to hinder if any strength yet left in them their escape from the Guards well knowing also that their cheifest prize our Lord was made sure and dead already the mangling of whose body also thus though no torment yet might be a further disgrace The Roman Governour at their request presently sending such order to the Soldiers of breaking the Malefactors legs and taking them away they executed it upon the two Thieves who they saw as yet have some life in them but when they came to our Lord already deceased they forbare this because indeed it was his Fathers good pleasure that his body should not be mangled nor a bone of him broken which was also punctually observed in the rosted Paschal Lamb the Type of him This thing was done saith St. John Jo. 19.36 Exod. 12.46 that the Scripture might be fulfilled A bone of him shall not be broken to which end also his death was hastened inflicted on the others in whom they perceived some life § 108 Thus our Lord's Body in which were to remain the scars of his Passion being not disfigured by any bone broken only one of the Soldiers wantonly with his Lance pierced his side from the opening of which gusht out a stream of blood greater doubtless then what the piercing of a dead body could naturally send forth falling down and poured out as that of the Sacrifices was at the foot of this Altar on which this Lamb of God was laid Our Lord by this precious stream washing away all our filthiness and this his blood spilt not as Abels calling aloud for vengeance but pardon Of which what can we imagine less than that it was though invisibly received and recollected by the Angels and so afterwards presented by our ascending Lord in the Sanctum Sanctorum not made with hands above when he entred into it before the Throne of God his Father whereby the Celestials themselves are said to be purified and prepared for our Lords Pontifical service of Intercession for us there Heb. 9.23 which sprinkling of the blood of Jesus upon us saith St. Peter 1 Pet. 1.2 Sanctifieth us with his spirit And we are now come to the Mediator of the new Testament and to the sprinkling of blood that speaks better things than that of Abels saith S. Paul Heb. 12.24 and by which blood we also have confidence of entring into the Sanctum Sanctorum now with our prayers hereafter
what they were afterwards to instruct the Jews and all other Nations expounding to them the Law and the Prophets shewing them the many predictions concerning the Messias his Sufferings Resurrection and so entrance into his Glory a many of which they mentioned afterward in their Sermons in the Acts opening their understandings to understand the Scriptures § 128 Afterward more particularly addressing himself to his Apostles he told them in this and several other apparitions made to them before his Ascension that he was very shortly to go into Heaven to his Father and leave them here behind him That all power both in Heaven and Earth was given to him that therefore by this his Authority he also sent them to preach the Gospel to all Nations and witness to them the things they had seen and heard from him but beginning their predication first at Jerusalem and to Gods former people the Jews That they should preach to them repentance and remission of sin thro his name and also the observation of all those things which he had commanded them And that they should also Baptize them In the name of the Father and the Son and the Holy Ghost instructing them that who so believed in him and were baptized which was the Sacrament instituted for washing away their sins for conferring on them the Spirit of regeneration and for initiating them into his Church should be saved and the unbelieving damned And that great signs also should follow them that believed and were of the Christian profession which signs should bear witness to the truth of their faith and Religion That in his name they should speak strange languages cure the sick cast out Devils and have a special command over all the powers of the Enemy as they are called Luk. 10.19 in taking up or treading on Serpents or in hapning to drink any poison not to receive any hurt from them Not that all Believers should do such Miracles but that these should still remain in the Church or Congregation of true Believers Testimonies and Evidences of Gods special favours to and presence with them § 129 At last he proceeded to their solemn Ordination wherein after he had pronounced a second Pax vobis and a sicut misit me Pater ego mitto vos He breathed upon them with his most Sacred mouth and said these words used ever since by them and their Successors in the ordination of others Receive ye the Holy Ghost whose sins ye shall forgive i. e. by Baptism or for those committed afterwards by Absolution upon confession and repentance or penance they are forgiven them and whose sins ye shall retain i. e. by not baptizing or absolving or further binding with Church-censures the impenitent and obstinat they are retained And so solemnly promised to be with them and their Successors with his power and protection till the end of the world and the time of his return to judg it § 130 This said he disappeared also to them as he had done several times already to the other which caused in them now less wonder at the former leaving their hearts replenished with great consolation After this done on the second day of the Feast and the first of his Resurrection he absented himself from them till the Eighth when that solemn Festivals Octave was fully ended and the people were upon their return to their own countreyes and habitations Where for this time our Lords glorious Person was together with those other Saints whose Bodyes were raised with him till his Ascension would be too much curiosity to inquire It seems he was pleased to observe the fixed laws of the Divine wisdom for Souls or Persons already translated to the next life viz. to have no more familiar or long-during converse with those of this for so neither did Elias and Moses make any long stay with our Lord in the Holy Mount. As for other good ends so perhaps for this the greater merit of our faith here concerning the life and affairs of the world to come § 131 S. Thomas one of the eleven was absent when our Lord thus appeared where some imagine from the fear he formerly bewrayed John 11.5 that he might not be as yet returned to the Society since their dispersion on Thursday night at our Lords apprehension and so might not have heard as the rest of our Lord 's former appearings at all to the women and to Peter c He whether the same night or afterwards being come to them and informed of their having seen our Lord yet for a greater manifestation still of our Lords Resurrection and for begetting in this Apostle more humility continued in the same incredulity as to their relations though so many as they had done to the other likely perswaded by the Circumstances of his appearing in the night coming through Doors shut and making scarse any stay at all with persons to whom he had formerly shewed so much affection but suddainly vanishing again that it might be some airy spirit subject in his motions to the order of a Superior power And though they related to him also their having seen his scars and touched his body or at least invited to do it yet he fancied that this was not done to purpose but ought to be better examined and that if he had bin there he would have thrust his hand into the Gash in our Lords side and his fingers into the holes made by the nails c Notwithstanding that this person besides his hearing our Lords many predictions to them of his Resurrection was present with the rest at our Lords raising from death after laid upon the Bier the widdows son at Naim and again at his raising of Lazarus out of his Sepulcher when he had lain longer time there than our Lord had done But this too-much suspicious and despondent inclination of his had appeared also several times formerly that we may see what materials our Lords Grace wrought upon and not to be discouraged as in those words of his at our persecuted Lords return into Judea for the raising of Lazarus Jo. 11 16. He then presently resolving that there our Lord and they must lose their lives and in his words again John 14.5 where our Lord telling his Disciples of his departure shortly and that they knew the place and the way whither he went Thomas dejectedly replied that they knew not whither he went and how could they know the way thither To whom our Lord answered that his Journey was a Return to Heaven to his Father whence he came and that He himself believed-in was the way thither Yet after the descent and renovation of the Holy Spirit this Apostle especially was made choice of to be a most eminent Assertor of the same Resurrection and Propagator of the Gospel throughout India and the remotest Nations of the East fulfilling our Lords words Acts 1.8 Et usque ad ultimum terrae and there at last laid down his life for it § 132 Our Lord then
office till they were endued with further Gifts from on high to be procured for them by our Lords Ascension In expectation therefore of these things and of his reappearance to them in Galilee many of them continued together as also our Lords Holy Mother probably in Capernaum the place of our Lords former ordinary abode at S. Peter's or also Zebedee's house and spending their time there as afterwards at Jerusalem Act. 1.14 in Praier and Praises and holy discourse and frequented by many others that had bin former Disciples and Admirers of our Lord to whom privatly they communicated his Resurrection and confirmed them in the faith § 136 After not many daies St. Peter whom the rest much observed and complyed with mentioned one evening to those with him his purpose to go out on fishing for which the calmness and darkness of the night whereby the fish are less frighted with their Nets as the best season used before by them see Luk. 5.5 some think because our Lords apparitions were usually on the first day of the week his Resurrection day that this was the Evening after the Sabbath was ended and when they had bin two or three daies in Galilee This employment St. Peter might undertake for the present but without all thoughts doubtless of any continuance of it not to seem void of business or ashamed of his former Trade as also to make some better provision for their necessary sustenance The Disciples that were present consented also to go with him probably all or most of them also formerly Fishermen The Persons were Zebedees two sons James and John Between the latter of which and St. Peter was a more intimate affection and they seldom parted from one another Thomas Nathanael and two others not named some conjecture these might be St. Andrew Peter's Brother and St. Philip his Fellow-townsman And Nathanael here who is not mentioned by this name but only by St. John being a Galilean a familiar acquaintance of Philips and called at the same time with him and who then made such an early and noble confession of our Lord Jo. 1.49 acknowledging him the Son of God and King of Israel and then also declared by our Lord so sincere and upright a Person and here also joined with them by the name of Disciples here Jo. 21.14 being meant Apostles is supposed to have bin one of the twelve and in the other Evangelist called by his Fathers name Bar-Tholomew as Peter Bar-Jona which Bartholemew in reciting of the Apostles names is also joined and placed next to Philip Mat. 10.3 and Mark 3.18 The Ship and Nets they used probably were those which in their former constant attendance on our Lord were left to the management of their near Relations and friends old Zebedee and his Servants and perhaps St. Peters Wife and his Mother for their better lively-hood by some hired servants still continued the trade Which Ships or Barkes also were on several occasions made use of by our Lord whilst he passed to and fro upon the the Lake to the Regions and Towns adjoining These Persons then being many of the chief of the Apostles seven of them in all which is a number much celebrated in Scripture went out together on fishing and that they might be the better prepared for the next mornings Miracle all that night though labouring hard caught not a fish as it also hapned to Peter before at our Lords first calling him from his trade Luk. 5.5 and he might imagine this a punishment of his return to it now so long deserted when designed for another employment The next morning our Lord standing on the shore but unknown in his former loving and familiar way calling them children asked them if they had any meat as if he would have bought some fish of them to whom they answering they had none he directed them to cast their Net on the right side of the ship and they should find some which they very obsequiously did perhaps suspecting something concerning the Person by his language of calling them children he making choice of this dearest term of love and affection rather than others of subjection and frequently using it See Mark 10.24 children how hard is it and John 13.33 little children yet a while I am with you c which word also the Apostles used to their Disciples and Converts 2 Cor. 6.13 Gal. 4.19 perhaps also they calling to mind the former Miracle our Lord had wrought in this kind after they had laboured so another whole night and caught nothing This was no sooner done but they perceived their Net so ponderous with the fishes it had enclosed that not able to lift it up into the ship they were forced to drag it along toward the shore Upon which St. John said to Peter that certainly it was our Lord either by his quicker sight better discerning him or from this great Miracle perswaded thereof Peter according to his wonted fervour and courage and moved by an extraordinary love he bare to our Lord impatient of the slow motion of the Ship dragging gently the laden Net girding only close to him his Fishers coat without further apparelling himself threw himself into the Sea it being not far to the shore Methinks this action somewhat resembling these two Disciple's behaviour at our Lords Sepulcher where John first discovered and Peter first entred where after his having adored our Lord and the others now arrived he went up again into the Boat to help them to land the Net full of great fishes in number one hundred fifty three yet without the least breach of the Net The former story of the Apostles fishing at their first call to follow Christ and so to become Fishers of men and the Miracle then done by our Lord varying in several Circumstances from this gave occasion to St. Austin in Johan Tract 122. knowing no casualty to be in our Lords Works but all as Parables significative and predesigned with an infinite wisdom more than we can for the present discover to conjecture these two fishings to represent the two states of the Church before and after the Resurrection when all things will be perfected In the first therefore he observes That the Disciples were bidden by our Lord then in the Ship together with them to cast their Nets but not so particularly on the right side of the ship That the fish caught were some great some small not drawn to the land but taken into the ship that by the Multitude of them the Net was broken and by their weight the ship in hazard to be sunk no certain number of them taken no feast or entertainment of the Fishermen after their toil But in this latter Our Lord is standing on and calling to them from the shore the Apostles being seven that is a compleat number are bidden to cast their Net and all the fish are taken on the right side of the ship these a certain number all great ones drawn to land no Net broken or
miraculously fed the Multitudes Mat. 15.29 and which was more convenient for the assembling of his Converts of which see what is said before § 251. P. 1. And such a place our Lord seems to have chosen for the greater Eminency Solitude and Privacy thereof free from Buildings High-waies or Passengers he purposing no general manifestation of himself to the Jews or to the World but only to some chosen Witnesses that some contradiction might add the more virtue to the Christian Faith Here then were assembled with many others the eleven Apostles with the Mother of our Lord and doubtless the other Galilean women who carried the first message both from the Angel and afterwards from our Lord himself to the Apostles of his meeting them in this place To whom our Lord first shewed himself at some distance from them upon which they presently fell down and adored him Mat. 28.17 but some of them saith the Evangelist unless he intimates here the doubt not that was then but had bin formerly viz. not of the Eleven but of the company had some doubt whether it was he i. e. at the first yet which by his nearer approach and discourse with them was presently after removed Our Lord then approaching told them that the time of his Exinanition being now finished all Power the exercise of which was suspended before see Mat. 11.27 Jo. 3.35 was given to him by his Father in Heaven and in Earth and upon this he renewed his charge unto his Apostles that they should go forth in his name and by his authority and proclaim him Lord of all and deliver his Laws and Commandements taught to them not only to the Jews but all other Nations that they should baptize Believers in the name of the Father Son and Holy Ghost declaring to them that such as believed and were baptized should be saved but the unbelieving damned then further promising them That he though corporally departing yet in his Grace and Holy Spirit would remain with and assist them and their Successors to the end of the world that he also gave them Authority over all the Power of the Enemy of mankind and in his name to do all sorts of wonderful works repeating here again what he had formerly said to them in his first Apparition at Jerusalem which see before Sect. 127. P. 11. Lastly commanding them to bid an Adieu to their country and return to Jerusalem in which place they were first to begin their work Where they should also after a few daies re-enjoy his presence and take their last leave of him his so often-foretold Ascension into Heaven to his Celestial Father being now at hand and necessary as for his own Glory so for the further promoting with him the business of their's and the world's salvation § 141 After this publick manifestation of our Lords Resurrection made not only to the Apostles but to the general Body of his former Converts and Believers most dwelling in Galilee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle 1 Cor. 15.7 afterward our Lord appeared singly to St. James i. e. our Lord's Brother shortly after made Bishop of Jerusalem perhaps out of a singular honour to him or also for negotiating something with him relating to his office whose constant residence was to be at Jerusalem and who was a Person of special Eminency among the Apostles as appears Gal. 1.19 2.9 and Acts 15.13 19. But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle perhaps may not signify afterward in that Text as denoting a Posteriority of time to the appearance in Galilee But only besides as it is used by him 1 Cor. 12.28 and the apparition to James be rather in some part of the day of his Resurrection see St. Jerome de viris Illust in Jacobo between whom as being a Domestick in the same family and our Lord passed a more intimate familiarity and from his appearance to James we may also much more presume of his frequent particular apparitions to the Blessed Virgin his Mother though none mentioned § 142 Forty daies was the time predesigned of our Lord's stay upon Earth for the manifestation of his Resurrection and for the preparing of his Apostles for their future employment of propagating the Gospel and advancing the Kingdom of Christ in mens hearts over all the world A number frequently observed in Scripture for the accomplishing of any great work made up of six the number of the daies God spent in creating the world seven times multiplied as the number of 7. is a number of perfection and rest after the finishing such a work answering to the 7th day the Sabbath only in 42. the last two are usually cut off to make it a round number So Gen. 7.4 in the flood the rain descended for forty daies and after the abating of it Noah stayed forty daies and opened the window of the Ark Gen. 8.6 For thrice forty years God had patience with the old world before he destroyed it with the flood Ten times forty years the children of Israel were to sojourn in Egypt Forty two Generations were to pass between the coming of the Messias and the promise made to Abraham thereof of which forty two generations two sevens were to run out before the Kingdom of David and two sevens again in this Kingdom before the captivity and two sevens till the coming of Christ See Mat. 1.17 Acts 7.23 Moses when forty years old visited his Brethren and would have undertaken their protection and ibid. vers 30. after forty years more was sent by God to them for this purpose Again forty daies he stayed in the Mount for receiving the Law and for this time was continued his fast as also that of Elias and of our Lord. During forty daies were the persons deputed to view the land of Canaan Numb 13.25 and during forty years were the children of Israel appointed to do penance and bear their Iniquity for the Evil account given of it and murmuring concerning it Numb 14.33 34. Forty daies were allowed to the Ninevites for a time of Repentance before their City was to be destroyed Forty daies after the womans bearing of a Male child and twice forty daies after a Female were to be accomplished before their coming into or presenting their Son in the Sanctuary In the Judges we find whether rest or troubles given to the land of Israel ordinarily for the space of forty years The Prophet Ezekiel Ezek. 4.5 6. is appointed to do penance by lying on his side for forty daies for so many years of God's patient suffering the iniquities of Judah and for so many years again God forbare the wickedness of the Jewish Nation after their crucifying our Lord and persecuting Christianity until the destruction of Jerusalem And forty two Months i. e seven sixes of Months is the time prescribed for the duration of Antichrist and the last great affliction of Gods Church This to shew that all Gods works are pondered before hand and contrived in