he calleth hell because it warreth all for hell and the devill is the prince of it Eph. 6.11 2 Cor. 10.4 The gates of hell therefore do signifie those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those fortresses munitions and strong holds which the powers of hell do hold against the Church and from whence they assault it in all her members by force or fraud All which is meant by gates because the gates of castles and of strong holds are wont to have the best munition and to be most strongly fenced So that the gates of hell are not only heresies although heresies are of them as Saint Epiphanius lib. Anchor and Saint Augustine De symb ad Catechum do note but also persecutions in name in goods in liberty or in life and specially sins with all manner of evills which seek to subdue us to everlasting death As is well observed by Origen Saint Chrysostome Saint Gregory and others The gates of hell therefore may assault but they shall not prevail against the Church catholick utterly to extinguish it nor against any sound member of the same who is an homogeniall part of the whole rightly built and abiding upon the rock Psal 139.1 2 3 4. Many a time have they afflicted me from my youth may Israel now say Many a time have they afflicted me from my youth yet they have not prevailed against me The plowers plowed upon my back they made long furrowes The Lord is righteous he hath cut assunder the cords of the wicked And this is the first part of that retribution which the Apostle Saint Peter received from his Lord S. Mat. 16.18 upon his good confession Thou art Peter and upon this rock I will build my Church and the gates of hell shall not prevail against it A second part of his retribution was in expectance and to be made good in the future The keyes of the kingdom of heaven promised and given that was the keyes of the kingdome of heaven then to be given when he shall be risen from the dead and shall have fully accomplished the work of mans redemption Saint Peter for the present was not in capacity and Christ himselfe was not yet fully manifested to be the Saviour and redeemer of all mankinde That promise therefore must be performed in its season after his resurrection and he performes it the same day The same day at evening being the first day of the week when the doors were shut S. Joh 20.19 where the Disciples were assembled for fear of the Jewes came Jesus and stood in the middest and saith unto them Peace be unto you And when he had so said he shewed unto them his hands and his side Then were the Disciples glad when they saw the Lord. 20 Then said Jesus unto them again Peace be unto you As my Father sent me even so send I you And when he had said this he breathed on them 21 22 and saith unto them Receive ye the holy Ghost Whosesoever sins ye remit they are remitted unto them and whosesoever sins ye retain they are retained 23. The power of Christ to give the keyes of the kingdome of heaven is three-fold 1. The power of the Creator By what power Christ gave the keyes S. Joh. 1.3 Eph. 1.7 All things were made by him and without him was not any thing made that was made Heaven it self was his creature how shall he not dispose the work of his own hands 2ly The power of the Redeemer in whom we have redemption through his blood the forgiveness of sins according to the riches of his grace Is he the redeemer of that Church of his part whereof singeth the songs of victory in heaven and is called the triumphant Church part whereof lyeth in the camp of warfare upon earth and is called the militant Church and must not then the keyes be his to open the doors of heaven by himself and by his ministers unto whom he shall commit them 3ly He is the head of his Church Eph. 5.23 as the husband is the wives head Is that head of his Church the Lord of heaven and hath he not the keyes to open the doors of heaven to that mysticall body whereof he is the head To that little flock of his who are members of his body of his flesh and of his bones 30 The keyes of the kingdom of heaven were his to give and he gave them according to his word and promise he did not delay to give them but being risen from the dead he gave them the same day The kingdom of heaven in the scriptures is compared to a city therefore called the holy Hierusalem Reu. 21.10 12 having a great and high wall and twelve gates Man was a citizen of that city till he sinned but by sinne he lost his freedom there in as much as there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lye 27 For his sinne he was banished this city and the gates fast lockt and shut against him He was cast out of Paradise and God placed cherubims and a flaming sword which turned every way to keep the way of the tree of life Gen. 3.24 So that there was found no way to return back into the city or into Paradise from whence man was expulsed But God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Him therefore did God give to open the gates of heaven which were shut and lock't by sinne and by the guilt thereof to bring in man and to open them to the faithfull S. Joh. 3.10 and to shut them against the unbelievers What keyes Christ had and what keys he gave to the Apostles Rev. 3.7 S. Mar. 2.7 S. Joh. 1.29 Who because he is the great King of this city he is said to have the key of David and openeth and no man shutteth and shutteth and no man openeth By a two-fold possession he is Lord of the keyes For 1ly As he is one God with the Father he hath the same keyes which the Father hath even the key of authority to forgive sinnes Who can forgive sins but God onely 2ly As he is the Son of the Father made man and by the merit of his death and passion is that very lambe of God which taketh away the sin of the world he hath the key of excellency and by a speciall prerogative doth open and shut the gates of heaven Neither of these keyes gave Christ to his Apostles the keyes which they had by his Donation were ministeriall keyes to the end that not by themselves but by the power of God and by the virtue of Christ his passion they might open and shut the gates of heaven These keyes as St. Chrysostome saith are the knowledge of the scriptures according to Tertullian the interpretation of the law and as Eusebius saith the
word of God The matter of them is a double act Keyes of two sorts of knowledge and of execution from whence also the keyes are of two sorts the key of knowledge whereby the man of God doth judge rightly to whom the gates of heaven are to be opened and against whom they are to be shut like a wise door-keeper in the Lords temple well knowing whom to admit and whom to repell And the key of power whereby accordingly he putteth the matter in execution opening the doors of heaven to those that are worthy and shutting them against those that are unworthy This judgement of discerning the worthy from the unworthy had the Apostle Saint Peter Act. 8.23 for he perceived and affirmed Simon the Sorcerer to be in the gall of bitterness and in the bond of iniquity And therefore he did not open the gates of heaven unto him but shut him out Act. 10.48 How the keys are to be administred and bound him as an unclean thing But when Cornelius the Centurion had sent for him he found him worthy and therefore opened the gates of heaven unto him and baptized him The manner also how these keyes are to be administred is to be respected For the ministerial function is either common to the whole priesthood 1 Cor. 4.1 so far forth as all the priests are ministers of Christ and stewards of the mysteries of God And are by their function obliged to preach the word to administer the Sacraments of the Church 2 Tim. 4.2 to be instant in season out of season to reprove rebuke exhort with all long suffering and doctrine Or else it is peculiar to the Bishops and goverours of the Church who because they are ordained not only to administer in holy things but to bear rule in the Church of Christ S. Mat. 18.17 and to preside therefore the keyes are again to be distinguished For there is the key of Order which doth belong to the inward court of conscience and by the ministery of the Gospell doth immediately open and shut the gates of heaven and is the common key of every priest rightly and lawfully ordained to his office and function by imposition of sacred haâ—â—s of what degree or title soever he be by that authority which is delivered unto him to preach the Gospell and to administer the Sacraments And there is the key of jurisdiction whereby Ecclesiasticall censures as publick pennance for publick crimes admonitions suspensions excommunications and such like are enjoyned and inflicted which is not the common key of every priest but doth belong only to the Bishops and governours of the Church to whom it belongeth to bear rule and to preside as before is said Nor yet is this key adminâ—stred in the inner court of conscience but in the outward court of jurisdiction Neither doth it open and shut heaven gates immediately but before the militant Church And hence it is that the Apostle Saint Paul instructeth Timothy not only as a Priest how to administer his key of order in the inward court and to open and shut the gates of heaven immediately by administration of the Gospell but also as a Bishop how to administer his key of jurisdiction as a Bishop in the outward court and to open and shut heaven gates in the consistory and before the militant Church as is plainly to be seen 1 Tim. 5. But these keyes were not promised unto Saint Peter only and excusively as to the other Apostles but omnibus cum Petro quia Petrus pro omnibus loquutus est Apostolis To whom the keys were prom sed and given to all the rest with Saint Peter because that like as Christ demanded of them all saying Whom say ye that I am even so by the revelation of the father Saint Peter answered for them all saying Thou art Christ the son of the living God Like as he demanded so was he answered as he was answered so did he promise as he promised so did he perform for between these four things a question an answer a promise and the performance there is mutuall reference Christ demanded of them all saying Whom say ye that I am They all answered by the mouth of Saint Peter as a jurie of sworn men giving up their verdict by their foreman Thou art Christ the son of the liâ—ing God Like as the tongue speaketh on the behalf of all the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even so was Saint Peter the tongue of the Apostles and he alone made the answer for them all Christ therefore maketh his promise to all by replying to St. Peter only because only St. Peter had spoken for them all and given up their answer And finally as the truth it self what he had promised to all he performed to all For he gave them all his peace He breathed on them all the Holy Ghost S. Joh. 20.19 20 21 22 23 S. Mat. 28.19 20. S. Mar. 16.15 He gave them all the same power of remitting and of retaining sins that is to say the power of the keyes promised before He sendeth them all forth with one and the same commission to preach and to baptize all the world over And this is the doctrine of the catholique Fathers and was of the Bishops of Rome themselves in purer times for said Leo The jurisdiction of this power passed over unto all the Apostles Ser. de Apost And when Christ saith he said unto Peter I will give unto thee the keyes of the kingdome of heaven the right of this power passed over unto others and that which is commended in express termes unto one is intimated unto all and Christ said it unto Peter singularly because the form of Peter is propâ—sed to all the governors of the Church And so Pope Anacletus also The rest of the Apostles saith he together with the like fellowship received both honour and power Ad Epis Ital. Ep. 2. Saint Cyprian The other Apostles were the same thing that Peter was endowed wiâ—h the like or equall fellowship pari consortio both of honour and power Lib. de unit eccles And finally among many other St. Augustine who speaking of the keyes and of the power of binding and loosing saith plainly thus Hoc Petrus pro omnibus tanquam personam unitatis accepit This hath Peter received for all as it were the person of unity Ser. 10. The use of the keyes super Johan The use of the keyes was from the beginning of the world And God himself did then first administer them by his own authority by making unto Adam the original promise It succeeded in all ages before the resurrection of Christ Gen. 3.15 in that ministery which God gave unto his Church But Christ would abolish the old Testament and legall worship therefore must he transfer the keyes to another priest-hood And this was it which he promised St. Peter to do and performed it after his resurrection as before is said Blessed art thou Simon Bar-Jona for
the Master For he taught them as one having authority as one who had the reseration and understanding of all the scriptures and of all the prophets by whose power saith Bede the secrets of the divine law of God panduntur fidelibus clauduntur infidelibus are opened to the faithfull are shut up unto the unbelievers In Apoc. cap. 2. S. Mat. 7.29 and not as the Scribes 1st He promiseth blessednesse as his own reward to them that follow him in true piety and a virtuous life 2ly He admonisheth his Apostles what he had made them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the salt of the earth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of the world That therefore they must diligently preach the word of God and abound in good works 3ly He tells them he came to fulfill the law and from thence takes occasion to expound divers precepts of the law perverted and obscured by the impious glosses and traditions of the scribes and pharisees as touching murther adultery divorce swearing revenge and then setteth down divers practick rules of charity and commendeth perfection with which that Chapter is concluded In the sixth Chapter he goeth on condemning the feigned righteousness of the scribes and pharisees who did play the hypocrites in their almes prayers and fastings instructing them now to give their almes to pray and to fast And because the pharisees were covetous envious and distrustfull of the providence of God that therefore they must beware of covetousness an evill eye and not to be solicitous of things pertaining to this present life In the seventh chapter because the pharisees were uncharitable judgers of others therefore they must take heed that they judge not any rashly or uncharitably And because they were contumaciously wicked and would surely persecute them that therefore they should not expose the holy things of religion to their scorn and contempt But because that they are not able to performe these things of themselves that therefore they must be instant in prayer for God will give them either the things which they pray for or some other things which shall be better and more convenient for them Then gives he a generall rule of righteousnesse as well distributivè as commutativè which is the law and the prophets admonishing them of the way to heaven and premonishing them of false prophets who would seek to divert them from it Finally not to be hearers of the word only but doers of it like houses builded on a rock and not on the sand And so concludeth his Sermon to the admiration and astonishment of all the hearers Having ended his Sermon he came down from the mountain The leper cured S. Mat. 8.2 S. Mar. 1.40 S. Luc. 5.12 followed by great multitudes of people And behold there came a leper and worshipped him saying Lord if thou wilt thou canst make me clean Saint Mark saith that he came beseeching him and kneeling downe to him Saint Luke that he was full of leprosie and that seeing Jesus he fell on his face And both Saint Matthew Saint Mark and Saint Luke do say that he made his supplication saying Lord if thou wilt thou canst make me clean Therefore have we to note the humility of this leper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he worshipped him he worshipped him with bowing of his body and holding up his hands to make supplication But this was not a posture low enough for bodily reverence and for supplication to him that could cure him at his pleasure therefore he came down upon his knees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kneeling down to him saith Saint Mark and yet was he not low enough before he would tender his petition he would go as low as possibly he could even to the earth to manifest his humility by the lowest deportment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling down on his face as Saint Luke saith 2ly We have to observe his faith whereby he maketh a good confession acknowledgeth the power of Christ and consequently his Godhead that he was able to make him clean by the power of his word and with due submission unto his will he desired cure yet not absolutely but according to the good pleasure of his will Lord if thou wilt thou canst make me clean It was that which Christ willed And Jesus put forth his hand and touched him S. Mat. 8.3 saying I will be thou clean and immediately his leprosy was cleansed And Jesus saith unto him See thou tell no man but go thy way shew thy selfe to the priest and offer the gift that Moses commanded for a testimony unto them The gift commanded by Moses was to be offered by him that was to be cleansed and in the day of his cleansing Levit. 14. But Christ would have him that was cleansed to offer the gift for a testimony unto them that he came not to destroy but to fulfill the law as Tertullian observeth Lib. 4. cont Marcion cap. 9. That the priest also might pronounce him clean and testifie against themselves in that they would not believe in him who testified his Divinity by all the miracles that he did But he went out S. Mar. 1.45 and began to publish it much and to blaze abroad the matter insomuch that Jesus could no more openly enter into the city but was without in desart places and they came to him from every quarter He published that which he was forbidden but not in that sense in which he was forbidden to publish it he was forbidden to publish it for his owne sake for he must not boast of the benefit which he had received He was forbidden to publish it for Christ his sake so as to procure to him the vain praise of man which he sought not for but he was not forbidden to publish it for the glory of God And therefore he did publish it although he had been commanded to say nothing to any man and did blaze it abroad as Saint Mark saith Being departed from that city he came to Capernaum where he healed the Centurions servant who was sick of a palsey The Centurions servant cured of a palsey and ready to die The story is diversly reported by the Evangelists Saint Matthew and Saint Luke and must be reconciled thus This Centurion a foot-captain or commander of an hundred footmen but not an Israelite hearing of Jesus made means unto him on the behalfe of his servant by the Elders of the Jewes who having interceded effectually for him S. Luc. 7.2 3 4 5. v. 6 7 8 Christ went with them as Saint Luke saith But when he was not far from the house he sent friends to him with such a message as Saint Luke also delivers Which when Iesus heard he marvelled at him and turned him about and said unto the people that followed him I say unto you 9 10. I have not found so great faith no not in Israel And they that were sent returning to the house found the servant whole that had been sick In the
of the cause of it by common consent of all the Lords of the Philistines after seaven moneths captivity sent it back again unto the Israelites and in this maner did they send it They sent for a trespasse-offering by the counsell of their Priests and Diviners five golden Emrods and five golden Mice thereby acknowledging the divine power and justice of God whereby they were justly plagued and their Land marred and put them in a Coffer by the side of the Arke Then they put it upon a new cart whereunto they yoked two milch kine to draw it shutting up their calves at home But the Kine forgetting their Calves went directly to Bethshemesh which was in the borders of the Israelites there was it entertained with exceeding great joy taken down from the Cart by the Levites who clave the wood of the Cart and offered therewith the Kine for a burnt-offering placing the Ark upon that great stone which was in the field of Joshua the Bethshemite whither the Kine had brought it That stone therefore was a type of Christ the rock and sure foundation whereupon his Church is builded Notwithstanding when the Bethshemites had looked into the Ark then were they also plagued and no less then fifty thousand and threescore and ten men of them perished of the plague This gave them occasion to send to the inhabitants of Kiriaâ—h-jearim to take the Arke unto them who came upon that invitation and fetcht it away and brought it into the house of Abinadab in the hill 1 Sam. 7.1 2. and sanctified Eleazar his sonne to keep it there it remained for the term of twenty yeares kept by Eliazar till Samuel made that Oration to all the people which is intimated v. 3. and till the people put away their false gods served the Lord assembled in Mizpeh and obtained that great victory against the Philistines in memory whereof Samuel set up that stone between Mizpeh and Shen which he called Eben Ezer that is the stone of help v. 12. a type of Christ the deliverer How be it the Arke remained there after the expiration of those twenty years till Davids reign although there be some who bear us in hand that it peregrinated to divers other places as Mizpeh Gilgal Nob without sufficient warrant during which time the Tabernacle without the Ark was translated to Gibeon as the Scripture witnesseth and rested there But David went to fetch the Ark out of the house of Abinadab in Gibeah 1 Chr. 16.39 2 Chr. 1.3 or the hill so called because it was scituate in a lofty place and as he was bringing it upon a new Cart with great joy Uzzah was smitten by God for his rashness and dyed wherefore David being in a great fear 2 Sam. 6.7 brought it not up to Jerusalem but turned aside out of the way and disposed it in the house of Obed-Edom the Gittite where it continued by the space of three moneths with the blessing of God upon Obed-Edom and upon all his houshold v. 11. which when David perceived he went and brought it to Hierusalem where it was entertained with the greatest gratulations and applause that might be and set it upon mount Sion in a new tabernacle which he had made for the entertainment of it And so the old tabernacle which Moses made remained still in Gibeon where we finde it in the reigne of Solomon 2 Chron. 1.3 neither do vve finde after that time any further mention of it in the Scriptures But when Solomon had built the temple and finished the sanctuary he brought the ark with the tabernacle of David and all the sacred vessells which were in that tabernacle into the temple which he had built and placed the ark in the most holy place under the wings of the cherubims in which at that time there was nothing 1 King 8.9 save the two tables of stone which Moses put there at Horeb. Howsoever I think it fit to admonish the reader that there be some who think the tabernacle to have been erected sometime at Gilgal because it is said that the people made Saul King before the Lord in Gilgal And sometimes at Nob 1 Sam. 11.15 because David there obtained of Abimelech hallowed bread And that Solomon translated the old tabernacle 1 Sam. 21.6 and all the sacred vessels thereunto belonging from Gibeon to his temple at Hierusalem because it is said expresly that they brought up the ark of the Lord and the tabernacle of the congregation 1 King 8.4 2 Chron. 5.5 and all the holy vessels that were in the tabernacle Which yet I cannot understand to be spoken of any other tabernacle or vessells but of that tabernacle and those vessells which David made And so the tabernacle of Moses which had stood by the space of about foure hundred seventy and eight years ceased And the time being come wherein God would have as it were a fixed habitation by a fixed place of worship the temple succeeded in place thereof in which also the ark of God found rest and had its habitation there till that temple was destroyed by the Chaldeans In which confusion of things the perpetuall fire of the burnt offerings was hidden by the priests and the tabernacle of David which was in the temple together with the ark and the altar of incense by the prophet Hieremiah The matter is reported in a letter which the Jewes that were at Jerusalem and in Judea wrote unto the Jewes in Egypt thus When our fathers were led into Persia the priests that were then devout took the fire of the altar privily and hid it in a hollow place of a pit without water where they kept it sure so that the place was unknowne to all men And this saith the story was done at the commandment of Hieremiah 2 Mac. 1.19 2 Mac. 2.1 concerning whose hiding of the tabernacle the ark and the altar of incense it is thus added It was also contained in the same writing or records that the prophet being warned of God commanded the tabernacle and the Ark to go with him as he went forth into the mountain where Moses climbed up and saw the heritage of God And when Jeremie came thither 2 Mac. 2.4 he found an hollow cave wherein he laid the Tabernacle and the Ark and the Altar of incense and so stopped the dore 5 And some of those that followed him came to mark the way but they could not finde it Which when Jeremie perceived he blamed them 6 saying As for that place it shall be unknown untill the time that God gather his people again together and receive them unto mercy 7 Then shall the Lord shew them these things and the glory of the Lord shall appear and the cloud also as it was shewed unto Moses 8. and as when Solomon desired that the place might be honourably sanctified Now when the Jewes returned out of captivity after threescore and ten years they built
multitude saw it they marvelled and glorified God S. Mat. 9.8 which had given such power unto men Certainly Maldonats note upon the place is not amiss Observation That like as the divinity of Christ communicated to his humanity the power of doing miracles Even so the power is dirived from Christ the head unto the ministers of his Church to forgive sins Christ is the Lord he as God hath the key of authority to remit sins tum quod culpam tum quod poenam as well in respect of the fault and guiltiness of sin as also of the consequent punishment due unto the same as God and man he hath the key of excellency to remit sins upon his own merit His ministers have a ministeriall key to remit sins in the name and by the power of Christ For was this spoken by Christ and written by St. Matthew for our Instruction Hath God given such power unto men as to pronounce the pardon of sin to the sick man in his bed Is the doctrine of confession and absolution agreeable as well to the Scriptures as also to the practice of the Church both present and primitive then may every one who is a minister of the word and sacraments a priest in sacred orders rightly and duly ordained to his office and function upon good information of faith and repentance say to the sick sinner in his bed thy sins are forgiven thee Or by his authority committed unto me I absolve thee from all thy sins in the name of the Father and of the Son and of the holy Ghost For absolution as well private as publick belongeth principally yea properly and by vertue of his office to the minister as Christ his Ambassadour in his ministeriall function But of this we dispute no farther but return again to the matter Christs his miracles for the glory of God upon three respects Christ his miracles were wrought for the glory of God more particularly upon three respects 1st Because that Christ is thereby mightily declared to be the son of God and the promised Messiah Saint John the Baptist did no miracles therefore when he sent two of his disciples unto Christ to aske him this question saying S. Mat. 11.3 Art thou he that should come or do we look for another he pleadeth his miracles in evidence of his divinity The blind saith he receive their sight and the lame walk the lepers are clensed the deaf hear the dead are raised up and the poor have the Gospell preached unto them As if he should say I who do all these things and am preached to be him who else am I but the son of God and the promised Messiah 2ly Because the doctrine of the gospell is thereby confirmed Believe me that I am in the Father and the Father in me S. Joh. 14.11 or else believe me for the very works sake We read that when God offered a signe or miracle unto king Ahaz to the end that he might believe the words which were spoken unto him by the mouth of the prophet Isaias he refused saying I will not ask Isa 7.12 Judg. 6.17.37 39. S. Mat. 16.4 neither will I tempt the Lord. Gideon required a signe or miracle and he had it more then once or twice The Pharisees required a signe and are sharply reproved and the signe denyed Thus their actions agreed not unto their ends Ahaz out of pride 2 King 16. or peradventure out of that trust and confidence which he reposed in the strength and power of Tiglath Pileser king of Assyria refused the miracle and to contemn or refuse a signe or miracle when God shall offer it is a sin The Pharisees were a generation of proud hypocrites who had before hand set up a resolution not to believe on him whatsoever he should say or whatsoever he should do therefore when they require a miracle out of pride and curiosity they are condemned and rejected But Gideon in his humility did aske a signe for the confirmation of his faith in the promise of God It is no example for us now for the gospell is sufficiently confirmed by miracles we must believe and have recourse unto the ordinary signes the sacred and mysterious sacraments To refuse or contemn them is the sin of Ahaz Lastly they make for the glory of God because thereby he breaks the serpents head and destroyes his kingdom Sathan erecteth his kingdome among men by his works When the Jewes boasted that they were the seed of Abraham and the sons of God Christ told them that the devill was their father S. Joh. 8.48 1 Joh. 3.8 because they did their father's lusts The lusts of the devill are his works but Christ hath destroyed them He destroyed them by his miracles for he cast out devills he purified the minds of men he remitted sins he raised the dead nay he himselfe dyed and rose again Rom. 6.9 10 11. to the end that we also should die unto sin by vertue of his death and rise again unto newnesse of life by vertue of his most blessed and glorious resurrection So the glory of God was the primary and more principall end of his Divine miracles But the Secundary and lesse principall end was the utility and profit of men 1st and more specially of those men The secundary or lesse principall end who had the present benefit were healed and cured and were raised from the dead for sicknesse and death being the effects of sin they were hereby taught to believe and to hope for greater mercies The wages of sin is death the bodily death the spirituall death with all manner of sicknesses and diseases of the body tending to the bodily death and with all manner of sicknesses and diseases of the soule as griefe anger anguish horrour dread presumption desperation tending to the spirituall death Adde here all those evills in the city which the Lord hath done by war by pestilence by famine also all private crosses and losses in the particular goods and estates of men But the gift of God is eternall life through Jesus Christ our Lord. 2ly For the Church Rom. 6.23 and for all her members generally and that first to the end that if any man be sick or diseased he may look up unto Christ the true physician He that hath wrought all his Divine miracles immediately and mediately He that hath wrought his miracles in all the miseries and calamities of men He that hath wrought all his miracles by his own divine power and vertue He that wrought his miracles to destroy the kingdome of Sathan and did remit the sins of men He that wrought his miracles by his word only to them that were present to them that were absent He that wrought his miracles by his word together with a touch of his hand or by permitting the sick and diseased to touch him He that wrought his miracles sometimes by means and things naturall sometimes by means and things not naturall or
flesh and blood hath not revealed it unto thee S. Mat. 16.17 but my Father which is in heaven And I say also unto thee that thou art Peter And upon this rock I will build my Church and the gates of hell shall not prevaile against it 18 And I will give unto thee the keyes of the kingdome of heaven and whatsoever thou shalt bind on earth shall be bound in heaven whatsoever thou shall loose on earth 19. shall be loosed in heaven No doubt but the Apostles did highly rejoyce and were exceedingly glad to receive such a promise frâ—m Christ and began also to think of the performance of it The keyes to be transfer'd from the legall to the Evangelical priesthood and when and when it should be that such keyes with such power should be confer'd upon them But they must not expect the accomplishment till after his resurrection for till then he might not by divine dispensation transfer the keys of the kingdom of heaven with that power of binding and loosing from the legall to the Evangelicall priesthood Therefore saith St. Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From that time forth when he had first straightly charged them that they should tell no man that he was Jesus the Christ least his passion should be hindred for had they known him to have been Jesus Christ indeed they would not have crucified him he began to shew unto his Disciples how that he must go to Hierusalem and suffer many things of the Elders 1 Cor. 2.8 and chiefe priests and Scribes and be killed and be raised again the third day As if he should say He foretelleth his passion death and resurrection when I I have been at Hierusalem and when I have suffered and when I shall be risen again from the dead upon the third day then will I make good my promise by giving unto you the keys of the kâ—ngdom of heaven At this all the Apostles being over-charged with sorrow and because he spoke it openly so that the people also too notice of his words Saint Peter the mouth of the Apostles the second time came unto him privately and began to rebuke him saying Be it far from thee Lord this shall not be unto thee At this he is offended reproves him sharply calleth him Satan commands him to get behinde him for that by giving him such counsell he savoured not the things that be of God but those that be of men For what if the counsell that Saint Peter gave proceeded from that love and affection that he did bear unto his Lord who knew also that he did love him yet by giving him such counsell which was against the determinate counsell and fore-knowledge of God for the redemption of all mankinde by his death upon the crosse he was Satan and an adversary who must get behinde him viz. cease to withstand the will of God by carnall counsell From thence therefore he taketh occasion to admonish his disciples and the people how to follow him in persecutions and to bear his cross S. Mat. 16 24 25 26 27 28. S. Mar. 8.34 35 36 37 38. S. Luc. 9.23 24 25 26 27. valuing their precious souls above their temporall lives or the whole world telling them also that there were some standing amongst them who should not taste of death till they should see the son of man comming in his kingdomâ— intimating thereby that glimpse of his glory vvhich he would shew unto some of them by his transfiguration if not rather the destruction of Hierusalem which Saint John lived to see And after six daies saith Saint Matthew and with him Saint Mark but Saint Luke About an eight daies after these sayings S. Mat. 17.1 S. Mar. 9.1 S. Luc. 9.28 That is to say six compleat daies after he had so said not accounting the day that he spake nor the day that he ascended into the mount The transfiguration of Christ but only the six intervening daies Jesus taketh Peter James and John his brother and bringeth them up into an high mountain apart supposed to be the mount Thabor a mountain in Galilee of which something hath been said before where also it is thought as hath been before observed that he preached that famous Sermon unto his Apostles before the multitude repeated by the Evangelist Saint Matthew cap. 5.6.7 And was transfigured before them But why these three and none but these I can give no reason but the speciall favour and familiarity which they had with their Lord above the rest and why that he only knoweth But his speciall favourites he had in every degree He had many disciples multitudes of disciples but out of the whole number he made a more speciall choice of seventy that they might be more conversant with him than the rest S. Luc. 10.1 And them he sent two and two before his face into every city and place whither he himselfe would come There was a more speciall choice of twelve Apostles S. Mar. 3.14 that they should be with him and that he might send them forth to preach Of which twelve also he admitted three to a more intimate familiarity these were Saint Peter Saint James and Saint John his brother These only were permitted to be present when he went in S. Mar. 5.37 and raised up Jairus his daughter and these only he taketh with him into the mountain and was transfigured before them Not presently so soon as he had ascended but as he prayed or was praying He did not change the nature of his body but only the externall forme into a greater glory for his face did shine as the Sun and his raiment was white as the light white and glistering saith Saint Luke exceeding white as snow so as no fuller upon earth can white them saith Saint Mark. And so each Evangelist hath his owne expression It was for his disciples sake to whom he would shew a glimpse of his glory to the end that the humility of his passion might not offend them And it was for his servants Moses and Elias sake S. Mat. 17.4 5 6 7 8 9 10 11 12 13. S. Mar. 9.5 6 7 8 9 10 11 12 13. S. Luc. 9.32 33 34 35 36. whom he would entertain in robes of glory For Moses and Elias talked with him appearing in glory and speaking of his decease which he should accomplish at Hierusalem And so the other passages follow as they are set down by the Evangelists Of the motion made by Saint Peter as touching three tabernacles to be built there Of the Fathers testimony from heaven Of the disciples question concerning the comming of Elias and of Christ his answer thereunto And that first as he came down from the mountain he charged them to conceal the vision till after his resurrection which also they did questioning one with another what the rising from the dead should mean He abode with his three Apostles all night upon the mount and the next
unto him Of strangers 25 26 Jesus saith unto him Then are the children free Notwithstanding lest we should offend them go thou to the sea and cast an hook and take up the fish that first commeth up and when thou hast opened his mouth thou shalt finde a piece of money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stater which was two didrachmaes that take and give them for me and thee 27. Saint Peter having taken the fish paid the tribute money and being returned he demanded of them what it was that they disputed among themselves by the way and before they came to Capernaum But they held their peace being ashamed it seems to say what it was S. Mar. 9.33 34. S Luc. 9.46 for by the way they had disputed among themselves who should be the greatest They disputed which of them should be the greatest as St. Luke saith but being loath to say it in plain terms they came unto him as St. Matthew saith and asked him saying Who is the greatest in the kingdom of heaven S. Mat. 18 1. But he perceived the thought of their heart and therefore having answered the question briefly The most humble If any man desire to be first the same shall be last of all and servant of all He teacheth hit Apostles humility he brings forth and presents unto them a pattern of true humility a little child said to be St. Ignatius being then a little child whom he called unto him set him in the middest took him in his arms and as it were making him his text for as St. Chrysostome saith a little childe is void of envie and vain glory S. Mat. 18.3 4 5 6. S. Mar. 9.37 S. Luc. 9.48 nor doth it desire the primacy he preacheth unto them against ambition the mother of Schism warning them to be humble and harmless And when he had answered St. John who told him that they had forbidden one who cast out devils in his name because he followed not him together with them as a Disciple bidding them not to prohibite such as be not against them He prohibiteth scandal He denounceth a woe unto them that give scandall justly amplifying the greatness of the sin by the greatness of the punishment It were better for him that a milstone were hanged about his neck and that he were drowned in the depth of the sea Teaching also how scandall must be avoided and enforcing the duty by divers arguments persued at large by Saint Matthew and by Saint Marke Tutelary Angels Whereof this is one which comes with a caveat Take heed that ye despise not one of these little ones for I say unto you that in heaven their Angels do alwaies behold the face of my father which is in heaven S. Mat. 18.19 From whence though it cannot be concluded that every one hath his tutelary Angell assigned unto him in particular from the hour of his birth to the day of his death yet this will be inferred that his little ones who are his little ones by the grace of regeneration are not destitute of the care and custody of the good Angels from the first moment of their regeneration to the day of their death who also when they do dye are ready at hand to carry their souls up with them into heaven As it is plainly said of Lazarus that when he was dead S Luc. 16.22 he was carried by the Angels into Abrahams bosome But then the question is what we must do to them that offend us Concerning brotherly correption and remission Levit. 19.17 S. Luc. 17.3 and sin against us 1. We must admonish them privately according to the law for it is written Thou shalt not hate thy brother in thine heart thou shalt in any wise rebuke thy neighbour and not suffer sin upon him if they acknowledge the wrong and repent then must we forgive them 2ly If they will not acknowledge the wrong nor repent then must the injury be expostulated before one or two witnesses that so it may be made appear to be a sin and a wrong as the Gloss saith And before one or two witnesses because it is written in the law One witness shall not rise up against a man for any iniquity or for any sin in any sin that he sinneth at the mouth of two witnesses or at the mouth of three witnesses Deut. 19.15 shall the matter be established 3ly If they be obstinate and will not so be convinced then must we tell it to those who have the government of the Church and the keys of the kingdome of heaven to the end that they may be admonished by them and in case that they contumaciously persist be excommunicated By which sentence of excommunication The power of excommunication justly and lawfully inflicted they are bound in heaven and so long as they shall lie under that sentence perversly and of obstinate malice are to be unto us as heathen men or as publicans were unto the Jews A great and grievous sentence and as St. Augustine saith a greater punishment then if a man were executed by sword fire or wild beasts Wherein a man is more sharply S. Mat. 18.15 16 17 18 19 20. and pitifully bound then with any iron or adamantine manicles or fetters in the world Cont. adver leg lib. 1. cap. 17. But Christ had not said how often it is that we must forgive our brother and that was it which St. Peter would know fearing it should seem lest too much lenity and gentleness should give occasion and liberty unto others to offend us Remission how often it is to be done Therefore he came unto him and said Lord how oft shall my brother sin against me and I forgive him till seaven times he proposeth largely as he thought S. Mat. 18.21 neither did he imagine that beyond seaven times he should be bound to forgive Jesus saith unto him I say not unto thee untill seaven times but untill seaventy times seaven So he answereth both negatively and affirmatively negatively I say not unto thee 22 untill seaven times affirmatively untill seventy times seaven Which is numerus certus pro incerto finitus pro infinito a certain number for an uncertain a finite for an infinite and therefore his answer is So often as he shall sin against thee This he illustrateth by a similitude shewing thereby how the case standeth betwixt God and man Therefore is the kingdom of heaven likened unto a certaine king 23 which would take account of his servants One of them was deeply indebted and did owe unto him ten thousand talents He had nothing to pay therefore is commanded to be sold with his wife and children and all that he had 24 25 He beseecheth patience his Lord is compassionate and remitteth the debt 26 27 28 29 30. The same servant useth a fellow servant with extremity for a small debt and casteth him into prison The fellow servants report this
kingdome of heaven from the legall to the Evangelicall priesthood according to his own word and promise S Joh. 16 22. S. Mat. 16.17 18 19 cap. 18.18 have now those keyes committed unto them the use whereof was from the beginning of the world which God himself did then first administer by his own authority when he made unto Adam the originall promise and which succeeded in all ages before the resurrection of Christ in that ministery which God gave unto his Church Gen. 3.15 to be administred by them and by their successors in another manner yet by them more excellently then by their successors unto the end of the world Then said Jesus unto them again peace be unto you As my Father hath sent me S. Joh. 20.21 even so send I you And when he had said this he breathed on them and said unto them Receive ye the holy Ghost whosesoever sins ye remit 22 they are remitted unto them and whosesoever sins ye retain 23. they are retained He giveth unto them his peace to have it in themselves and among themselves and to impart it to the world by the Gospell which they should preach He sendeth them as his Father sent him in like manner not with equall power He sent them to do the same things but not in the same manner He gave unto them the same spirit but not to the same measure He gave unto them to remit and to retain sins but not with the same excellency He sent them to the end that they also should send others that so the keyes of the kingdom of heaven might remain with the Evangelicall priesthood to the end of the world By virtue of which sending every priest rightly and lawfully ordained into his function hath the keyes of the kingdom of heaven unto him committed to the end that he should administer the same in remitting and retaining the sins of men nor can any one have that grace but by an orderly ordinary mission Nor must any man think to have his sins remitted and heaven opened without the keyes dispensed by the Evangelicall priesthood Nor yet that the Church can be without such a priesthood The Evangelicall priesthood began or such a priesthood without the Church Thus began the Evangelicall priesthood in the persons of the Apostles Christ the high Priest giving unto them of his fulness which he had by the hypostaticall union a ministeriall power of remitting and retaining sins not by denunciation only but by application Which power they received not personally for themselves only but really for the whole priesthood to the end that every priest rightly and lawfully ordained might by the word of absolution no less truly and really remit sins in the Church to them that are truly penitent although not in their own names nor with the same liberty power and authority then Christ himself For Tabitha whom Saint Peter raised from the dead by the power of Christ was no less truly and really raised then Lazarus Act. 9.40 whom Christ called out of the grave by his own word and power It is because Christ is with his Church S. Joh. 11.43 to do it in his Church by them and by their ministery Commest thou to man or doth man remit thee thy sin Thou commest unto the Lord and to God the king of all who doth remit sins unto thee by the priest saith Saint Chrysostome And yet we must not say but that the Apostles themselves had a personall power by those superabundant gifts with which they were endowed to do it in a more excellent manner then any of their successors in the ordinary way by the immediate mission and commission which they had But St. Thomas called by interpretation Didymus that is to say St. Thomas inaugured to the priesthood the twinne because peradventure he was a twinne by his biâ—th was not with them when Jesus came for he was gone out before therefore he had not his mission and inauguration to the priesthood at that time together with the other ten his colleagues Nor is it said expresly when he had it Yet that he had it no man must deny because he received the same commission with the other Apostles to preach and to baptize and consequently to administer the keyes of the kingdom of heaven all the world over Therefore it will be safe to say that he had it at the next apparition of his Lord which was thus When he was come again unto the Apostles they told him that they had all of them seen the Lord no doubt but they told the manner relating every thing in particular That he came in when the doors were shut and stood in the midst visibly That he spake and gave them his peace That they were terrified and affrighted supposing that they had seen a spirit That he had told them their thoughts That he had shewed them his hands and his feet bidding them to handle and to see that it was he himselfe and to know and discern by his flesh and by his bones That he called for meat and did eat before them That he had told them what he had spoken unto them while he was with them That he had opened their understanding and made them to know by authority of the scriptures the necessity of his death and of his resurrection upon the third day That they were filled with joy by his presence That he gave them his peace the second time That he had breathed on them the holy Ghost That he had ordained them into the Evangelicall priesthood transferring the keyes of the kingdom of heaven unto them and giving power unto them to remit and retaine sins All this Saint Thomas hears with a deaf ear and replyeth with resolution that he would not believe except he should see in his hards the print of the nayls S. Joh. 20.25 St. Thomas his incredulity and thrust his hand into his side He was incredulous and his incredulity cannot be excused although some in times past have gone about to excuse it as also Saint Peters denyall that he did but simulate and was not faithless indeed His incredulity was accompanied with blindnesse of mind whereby he did not understand what Christ had taught him concerning his resurrection upon the third day with hardnesse of heart not to be perswaded by all the Apostles with obstinate wilfulnesse that he will not believe unlesse he shall see in his hands the print of the nayls and put his finger into the print of the nayls and thrust his hand into his side and in this obstinate wilfulness he doth pertinaciously persist eight days Christ also leaves him for such a time Ut in medio à discipulis admoniâ—us accendatur in majus desiderium ac fidelior fieret in futurum Chrysost apud Aquin. in Catena That in the mean space being admonished by the Disciples he should be inflamed into a greater desire and be made more faithful for the future
168 Hermopolis 88 History Of the Tabernacle and Ark 22. of the holy city Hierusalem 44. 45. 46. of the temple 48. 49. 50. of the wise men 77. of Nathaniel 116. 117. of the Samaritan woman 138. 139. of Jairus and his daughter 146 147. 148. of the man that had the withered hand 154. 155. of Lazarus 204. 205. of Christ his triumphant riding into Jerusalem 206. 207. of his last passeover 212. of the penitent thief 249. of Christ his buriall 254. 255. Of his blessed resurrection 258. 259. Holy things Concerning those who were to administer in or to attend upon holy things 52. The Priests The pontifical order 53. Priests of the secod order 53. 54. Levites 55 Nethinims Singers Porters 55. Officers and Judges ib. Hony wild what it was 100. Hiericho and the hlind man cured 203 I. Jesus The blessed name 74. 75. Jesus goeth up to Hierusalem 128. visiteth the Temple 129. promiseth a sign 130. commeth from Hierusalem into Judea and baptizeth 131. 122. commeth into Galilee 139 healeth the Rulers son 139. known of the devils 140. healeth St. Peter wives mother 141 stilleth the Sea 142. cureth two demoniak men 143 144. cureth a paralytick man 145. calleth St Matthew 145. 146. cureth a woman of a bloody issue ib. raiseth up Iairus daughter 148. 149. restoreth two blind men to sighâ— 149. 150. dispossesseth a dumb man of a devill 150. goeth up to the passeover at Ierusalem 151. cureth the impotent man 152. avoucheth his authority 154. ordaineth his Apostles 156. his Sermon upon the mount 158. cureth the leper 159. 160. the Centurions servant 160. dispossesseth a dumb and deaf Spirit 186. 187. payeth the didrachma 187. 188. is denyed entertainment of the Samaritans 192. absolveth the woman taken in adultery 193. cureth a man born blind ib. preacheth repentance 195. his Disciples must bear their cross 197. leaveth the Priests and Pharisees to consult his death 206. commeth to Beâ—hany six dayes before the passeover where he is annointed to his burial the first time 206. avoideth the snare of the Pharisees 208. 209. confuteth the Sadduces 209. analyzeth the law ib. questioneth them concerning Christ ib. suppeth in the house of Simon the leper and is annointed to his buriall the second time 211. beginneth his passion 236. sweateth blood ib. is apprehended 237. bound and brought to Annas 238 sent to Caiaphas examined 239. false witnesses produced against him ib. adjured 240. brought before Pilate 241. accused examined answereth fully 242. condemned scourged the second time led away to be crucified 245. 246. beareth his cross 246. fastened to it 247. the form of it ib. the superscription annexed 248. He is mocked 249 commendeth his mother to St. John 250. cryeth out ib. complaineth of thirst 251. giveth up the ghost ib. the time of his abode upon the cross ib. confessed by the Centurion 253. his buriall 254. the state of his soul after death 256. See Christ Incense sacred 21. the mystery ib. Infants slain by Herod 88 89. Jubile of the 50th year 38 Iudges and officers 56 Judas Agreeth to betray Iesus for thirty pieces of silver 211. his impudency 232. he hangeth himselfe 241. K. Keyes Of the kingdom of heaven promised and given 180. By what power 181. what keyes Christ hath and what keyes he gave to the Apostles 182. Keyes of two sorts ib. how to be administred ib. To whom promised and given 183. the use of them 184. the keyes to be transferred from the legall to the Evangeliall Priesthood and when 184. the performance of the promise and the keyes transferred 265. L. BRazen Laver 22 Lazarus raised from the dead 204. legation of St. Iohn the Baptist to Christ 161 Leper cured 159 160. ten lepers cleansed 192 Linnen coat 27. linnen Ephod ib. Levitical offerings 32 Levites 55 Locusts eaten by St. Iohn the Baptist 110 Loves in Christ towards his Church 120 M. MAn made in the image of God 1 Martyrs three sorts 90 Martyrdom foretold to St. Peter 271. Magdala and Dalmanutha 174 St. Matthew called from the receipt of custome 145. 146 Miracles First miracle of Christ 120. what they are 120. True miracles and the causes of them 121. the efficient cause ib. the matter of Christ his miracles 122. the formal cause ib. the finall cause 123. Christs miracles for the glory of God 124 the secundary or less principall end of them 125 126 The Mitre 27 Mount Calvary 246 Mystery Of the garments of the high priest 29. of his consecration 30. of the leviticall offerings Of the quotidian profeast Of the new moons Of the sabbath Of the seventh day 39 of the feast of Easter Of the feast of Pentecost Of the feast of Trumpets Of the day of Attonement 40. Of the feast of tabernacles Of the sabbath of the seventh year Of the Iubilee of the 50th year 43 Of the holy city Hierusalem 47. Of the temple 51 52. Of the high Priests 57. Of the Priests of the second order ib. Of the Levites the Nethinims the Singers and the Portâ—rs 58. Of Officers and Iudges 58. Of the Prophets 62 63. Of the Pitcher of water 213. N. NAim 161 Narration concerning the rich man and Lazarus 198 Nathaniel 116 117 Nazareth 67 Nethinims 55 Nichodemus 131 New moons 35 O. Offerings THe whole burnt-offering the continuall burnt-offering the meat-offering the drink-offering the sin-offering the peace offering 32 33 Observations concerning Leviticall offerings 33 Officers and Judges 56 Opinion of the people concerning Christ 176 Mount of Olives 235. P. Primordiall law 1 Propagation of Adams sin 2 Periods of times to be observed 13 Paschall Lambe Concerning the paschall lambe 13. the time 14 the place ib. the persons 15. the ceremonies the meaning the mystery ib. the use 17. Priests The high Priest's garments 26. his consecration 30. Priests of the pontificall order 53. of the second order ib. Priests first consecrated 54 chiefe priests consult to suppresse the rumour of Christs resurrection 262. Porters 55. Paralytick man cured 145. Prophets whaâ— they were 58 59. Pharisâ—es what â—hey were 102. Pharisees reproâ—ed 174. Saint Peter His confession 177. his prerogative ib. a stone of the sâ—irituall building 178. his function ib. his denyall 239. runneth to the sepulchre 260. Period of time the second 66. St. Philip first called to be Christ's disciple 116. Publicans what they were 103 Parable Of the labourers 194. of the lost sheep and of the lost drachma 1â—â— of the prodigall son ib. of the unjust steward ib. of the imporâ—unate widow 199. of the phâ—â—see and the publican ib. of the pounds 204. parables signifying the reprobation of the Iewes and vocation of the Gentiles 208. The parasceue 254. The plate of gold 28. Pool of Bethesda 151. Poor man quarrelled by the Iewes 153. Pentecost a feast 37. Pilate Sendeth Christ to Herod 243. his second policy ib. his third policy 244. his wives dream ib. washeth his hands 245. condemneth Christ to be crucified ib. his punishment 246. Q. QUestion 's proposed by the disciples of St. Iohn the Baptist 146. By the pharisees 198. R. Recapitulation OF the first book of the Sacred and mysterious history 64 65. of the first two years oâ— Christ his age 90. from the expiration of the second year to the expiration of the thirtieth year of his age 111 112. of the one and thirtieth year of his age 150. of the two and thirtieth year of his age 175 176. of the three and thirâ—â—â—â—ar of his age 199 200. 〈…〉 expiration of the three 〈◊〉 â—rtieth year to his Ascenâ— in fine Remission of sins Remission of sins 224. the â—â—ice 225. the grace ib. remitted by God authoritatiâ—â—ly ib. by the Minister dâ—claratively 226. the means ib. the subject ib. How far God doth remit sins after what manner where remission of sins is whether any sin be irremissible 228. whether a sinner may despair 229. whether the force and effect of remission of sins be more to be discerned in the world to come ib. why God will forgive sins ib. Rhemists account of Christ's parables 165. Remission how often it is to be done 190. Robe of the Ephod 27. Rocks did rend 253 S. Sabbath of the seventh day 36. of the seventh year 38. Sabbath prophaned 256. Sadduces come to Saint John's baptisme 102. what they were 103. Sacrament of the Supper commanded 202. Scribe would follow Christ 141. so would two other 142. Sepulchre of Cyrus 80. Sea of Galilee 128. Samaritan woman 138 139. Singers 55. Simon the Pharisee inviteth Christ to his house 162. Salome her petition and her sons 202. Scribes and pharisees convinced of the irremissible sin 163. Sin irremissible what it is ib. Signe of the prophet Ionah 164. Simon of Cyrene compelled to bear the crosse 246. Soldiers divide Christs garments 249. Solomon's porch 195. Superscription of Christ's accucusation 248. T. TAbernacle the mystery of it 18. history of the Tabernacle and of the Ark 22. feast of Tabernacles 38. Temple history of the temple 48 49 c. Temptations of Christ in the wildernesse 106 107 c. Thabor mount 158. Thiefe penitent 249. Saint Thomas inaugurated to the priesthood 267. his incredulity ib. Times distinguished into two periods 6. Traditions of the pharisees reproved 172. Transfiguration of Christ 185. U. VRim and thummim 28. Virgin Saint Mary neither reprehended nor rejected 119. Vail of the temple rent 252. W. WIsemen Their comming to Christ 77. the time of their arrivall 78 what they were 79. probably kings 81 from whence it was that they came 82. They go into Iudea by divine impulsion 83. the star their guide ib. they come to Hierusalem 84. Herod troubled at their comming 84 85. are sent to Bethlehem 85 86. they were the first fruits of the Gentiles 86. Wilde honey what it was 100. Wildernesse of Arabia Petraea 106 107. Women Cured of a bloody issue 147. she erecteth a statue ib. a crooked woman cured 196. Withered hand the man cured who had a withered hand 154 155. Widowes son raised from death 161. Wine mingled with myrrhe 247. Y. ACceptable year of the Lord 97 98. Z. ZAccheus the story of him 203. FINIS