and Devotion all the Desarts also thereof being filled with multitudes of persons who having cast-off all secular cares and having all things common were wholly employ'd in the Divine service and Contemplation From which the rest of Christianity derived the first pattern after that exercised in the Acts Act. 2.44 and Rules thereof And thus the Divine Majesty the more fully to shew himself now by his Son reconciled to the whole world sent him so soon as born to that Country especially toward which of all others he had formerly shewed his greatest wrath and displeasure and on which formerly he had powred out so many plagues § 85 Of this gracious visitation of Idolatrous Egypt by our Lord much is foretold by the Prophet Esay chap. 19. where it is said vers 1. That the Lord shall come thither on a Cloud in corpore quasi in nube vectus and the Idols of Egypt shall be moved at his presence and the heart of Egypt shall be melted tn the midst of it And vers 18. That the Cities thereof shall speak the Language of Canaan Of which Cities one mentioned is Heliopolis in or near which our Lord is supposed to have sojourned there And in that day that there shall be an Altar unto the Lord in the midst of the Land of Egypt and Sacrifices offered and vowes made to him In that day that Israel shall be the third with Egypt and Assyria and a blessing in the midst between them whom all which three the Lord of hosts shall bless saying Blessed be Egypt my people and Assyria the work of my hands and Israel my inheritance This Blessing and pitty and reconciliation purchased by himself this Infant now rejoyced to carry to them and to make them capable also of Altars and Sacrifices before the Gospel restrained to Jerusalem § 86 By our Lords removing also thither and leaving his own Country so early was presignified the course and progress of the Gospel that it should pass first to the Body of the Gentiles and so when their fulness come-in return to the whole Body of the Jews when Antichrist of whom Herod was a type should be first destroyed and then be a third fulfilling of the prophecy of Hosea Out of Egypt have I called my Son For these joyes set before him this Royal Infant despised this cross so early laid upon his tender shoulders and took so long a journey with as much jubilation in obedience to his Father as his Parents with compassion of him § 87 S. Joseph being summoned for his and the Blessed Virgins appearance at Bethleem when she very great with Child and unfit for travelling on foot probably had procured an Asse to carry her thither and kept him there till their shortly-intended return home And so by the service of this poor beast which was very ready at hand as lodging in the same Roome this long journey was some-what eased the Holy Virgin riding thereon and carrying our Lord in her lap and S. Joseph leading him perhaps laden also with some tooles proper to his trade wherewith he was to get his and their living and very opportunely had the Magi presented them with a little gold to defray the charges of the way till somewhere settled in Egypt he might subsist by his labours § 88 And now leaving these holy travellers on their way making all possible speed the childs age could suffer and such a beast perform and S. Joseph using the greatest diligence and fidelity toward such a double treasure he had care of the Child and his Mother and He and She passing their time partly in a reverend silence and Devotions to God partly in discoursing and calling to mind all the wonderful things they had hitherto heard and seen concerning their litle one which afforded them great consolations in the treading those tedious Desarts Let us now return to Herod He seeing the Eastern strangers had thus deceived him and being yet more incensed by reflecting on the former Labours of his new-gotten Kingdom not being of the race of the Jews On his vast expences on many Sumptuous buildings and especially on their Temple the more to ingratiate himself with that Nation On the Title of the Messias which some of his flatterers had already conferred upon himself and besides this being made very jealous by many former conspiracies for which he had also already put some of his own children and wives to death much disgusted also with the chief Priests who asked by him where the Messiah should be born instead of naming him to this honour and disclaiming any other answered without studying in Bethleem and produced the clear words of the Prophet concerning it § 89 All these things I say rowling in his mind removed from him all humanity or demur touching his intended slaughter And therefore without any inquisition first that is mentioned either to what place or house the Magi when come thither repaired Or what Nobility there of Davids race by having a Son lately born was more liable to such a suspition tho had such a quest bin made Our Lords Stable and Cratch were now very advantagious to have escaped such a search and none was conscious of the motions of the Wise-Men but the Star he sent his souldiers all on a suddain to sorround and surprise the Bethleemites when expecting or fearing no such thing and who had they fore-known of such a body of armed men coming against them yet could not have imagined this to be intended only against such persons as were not yet capable of being accused of any fault and therefore had none provided for their safety and die slaughter was yet more cruel being done by a multitude of Soldiers every where dispersed as it were all at once A cruelty surpassing all belief had not Herod bin the Actor famous also for the killing of his own children and of whom Josephus relates not long after this a like inhumanity Viz. his designing the murther and Destruction of all the Jewish Nobility of which more hereafter To make also the surer work which was but necessary against a down-right prophecy he caused not only those born a litle before the Sages arrival at Jerusalem but all whatever born within two years before to be slain and that not only of those born in the Town but in the territories or Coasts of Bethleem having asked and learnt from the wise-men punctually at what time the Star first appeared to them From which we may collect the Star to have bin observed and admired by them for some two years before as Comets use to precede for some time the events they signify but the certain indication and design thereof to have bin only then revealed to them when the child was already born § 90 The cry and lamentation of the poor Bethleemites and especially of the Mothers all so suddainly bereft of their children was so great that S. Matthew declares it to have bin specially foretold by the Prophet Jeremy in
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
for seasoning the insipidness and unsavoriness thereof towards God and for preserving it eternally from corruption and that they were the light of the world for illustrating its darkness And lastly a City or Society in which all the world were to be joyned and collected and to become Subjects and members thereof and one Body or Corporation one Faith one Spirit c being therein Eph. 4.4 that therefore they were to provide that this Salt should not become unsavory or insipid for then wherewith could that which is to season all others be seasoned it self And that this light should not be put under a bushel nor this their City hid as it were in a vale or such which should not be eminently discovered for then how could the world know where to joyn themselves to the communion thereof Lastly that also their light and their doctrine were to be accompanied with their good works that people might see the one as well as the other though such good works not done to be seen of men nor that themselves but their heavenly Father working such Sanctification in them might be glorified thereby 2 Cor. 8.21 Rom. 12.17 Their example and practising of their doctrine being much the more difficult and this much more effectually converting others than teaching doth 1 Pet. 2.12 3.16 And that at the last day many of them should come unto him saying Lord Lord and telling what great matters their preaching and prophecying in his name had effected yet should they be rejected on this account that their works were evil And that every tree thus bringing forth ill fruit should surely be cut down and cast into the fire § 276 He told them likewise and herein also gave a precaution to the people that there should arise among them many false Prophets and Teachers who should come in sheep's clothing and counterfeit much Sanctity and use much fair language c. but yet within were very wolves 2 Cor. 11.3.13 and that there was one sure test by which they might know them Viz. by the fruits they bare for that as the tree was bad or good so would the fruit certainly be Which rule our Lord seems to have given them upon a double account Both because truth and goodness or Holiness proceed from the same Holy Spirit within us the fountain of both and are eternally linked together and so errour and vice So that all things truely weighed no true doctrine can ever tend to an evil life nor errour to a good and Holiness alwaies suffers not gains by a lye Therefore also are truth and iniquity frequently opposed -1 Cor. 13.6 Rom. 2.8 1.18 So that no mans wickedness can be the effect or consequent of any truth he holds though who holds the truth may still be wicked from another principle in him That therefore thus true and false teachers may be known by the fruit of their doctrines in their Auditors if these tend to the infusing into them higher degrees of all kinds of piety and charity Or on the contrary do infuse any seeds of impiety injustice uncharitableness sensual liberty uncleanness or sedition and disobedience to Dignities and Superiors This as to the fruit of their doctrines But secondly because as to their persons the root in such false teachers alwaies is evil i. e. their affections and intentions are perverted which perverse affections at last manifest themselves in their lives and practices these either for secular ends teaching doctrines not believed and known by them to be false purposely to deceive which ends and hypocrisy will certainly discover themselves in their works or tho the doctrines taught are also believed by them yet there are some vicious inclinations respecting secular interests which do induce such a beleif especially where they depart from the Traditions of the Church and former Superiours and such secular interests will appear in their works and manners and the heart bad in one thing will be so in another Therefore the Apostles do describe frequently such false teachers as vitious in their lives and seducing with their fair speeches when in their sheeps clothing See Rom. 16.17 18. Phil. 3.19 -2 Cor. 11.3 13. -1 Tim. 4.2 Tit. 3.11 -2 Pet. 2.3 10. c. in which texts they are represented as Sibi placentes gloriae sitientes assentatores invidi maledici obtrectatores ventri dediti suis temporalibus commodis avaritiae servientes suum negocium agentes some way or other non veritati noting them specially as covetous sensual speaking ill of Dignities But here note that by false Prophets are chiefly meant those who know their doctrines to be false and intend to deceive and teach in Hypocrisy and live in disobedience to a Superiour Church-authority Otherwise some good man may teach an errour and some bad truth But as these have or want the Grace of God in their heart and have their will and affections sincere or corrupt so will their fruit mostly be good or bad and among other things their teachings and instructions will have a relish thereof After this our Lord concluded his whole Sermon thus that the Foundation of Happiness was their good works and their not-hearing or teaching but doing what he taught which was laying the Foundation upon a sure rock so that no storms should shake the building raised upon it But that the Hearer of his words and not practicer was like a fool building his house on sand Upon which a time would be when the raines should come and the winds blow and the floods arise and the storms beat vehemently upon it and the fall thereof should be very great and terrible And thus ends our Lords great and famous Predication in the Mount to his Apostles and to all the People who saith the Evangelist were much astonished as at his doctrine so at the manner of his delivery thereof For he spake to them all these things with a kind of Majestical Authority and not as the Scribes An Historical Narration OF THE LIFE OF OUR LORD JESUS PART II. Beginning after the prayer recorded Joh. 17. § 1 GREAT was the present malice of the Devil in this hour of trouble approaching against the rest of his poor Disciples to gain possession of them also as he had already of Judas Jo. 13.27 and Satan had desired Luk. 22.31 32. c. concerning them as he did concerning Job That God who keeps a continual restraint upon this hater of mankind not only for his hurting us after sin but also for his tempting us unto it would but now let him have the sifting of them a little after all the great works they had seen done by this their Master and all the gracious words they had heard from him to try their fidelity to him Our Lord therefore foreseeing the great temptation that at this time they also foreseeing his Fathers permission to these Powers of Darkness were to undergo and how greivously they might otherwise miscarry in it interceded to his Father
by it on those who deprive themselves of their share in the sufferings of this Lamb of God Under the weight then of this heavy burden freely undertaken by him for love of us and our eternal safety he falls down on his knees and prayes on this manner Abba Father Mat. 26. peircing words like those of Isaac Gen. 22.7 from so innocent a person and also an onely Son going to the slaughter If it be possible as all things are possible unto thee Mark 14.36 let this cup pass from me And thus far as he being true man Nature for self-preservation presents to God its own innocent and harmless desires and inclinations but then as also being a most faithful Subject and servant obedient in all things to the will of God proceeds further in another Note Nevertheless Not what I will but what thou wilt And herein consisted his innocency not in wanting these natural desires of self-preservation for this would take away all merit of obedience but in submitting them Such desires of nature being sinful not wherever they are but onely where they rule contrary to what a Superiour power exterior or interior commandeth or requireth of them And to instruct us that no man ought to take such desires arising in him so long as the person thus concludes them in Not what I will to be sin the Son of God also for our consolation sheweth them in himself And from him we may also learn that he as we dayly had and underwent all those other harmless appetites and inclinations of Nature respecting food rest apparrel lodging society and other delights of the senses and that in the confining of these within their due limits in obedience to his Fathers commands consisted the merit of his innocency never any one of these appetites throughout all his life though from time to time motioning their natural contents yet having bin for once any way exorbitant or transgressed the bounds his Father and his God had prescribed it § 16 Therefore we find that two or three daies before as he was in the Temple upon the like natural sense of Death he made the like prayer set down by St. John chap 12. as it were in lieu of this in the Garden which that Evangelist wholly omits who it seems writ his Gospel upon occasion of some Hereticks so early denying our Lords Divinity chiefly to Register therein those discourses and works of our Lord which more manifested to the world his Divinity than those discovering his human infirmities In the Temple then certain devout Gentiles by the divine providence now desiring to be brought to him and to be made acquainted with him as it were already suing to be admitted into his fold which thing was only hindred by his death not as yet accomplished our Lord took great notice of it and upon this occasion foretelling the coming in of the Gentiles and how assoon as he was once lifted up upon the Cross assoon as this standard was erected and he displayed upon it he should draw all the world unto him Upon the mention of that cruel death he there also let fall this expression to them Jo. 12.27 Now is my soul troubled and what shall I say And there also first he makes his request as a man sensible of misery Father save me from this hour but then as a Son and a Servant perfectly obedient he with his Superior reason and the Spirit restrains these sensitive desires in their true bounds in saying to himself again But for this cause came I unto this hour and then adds an Act of Resignation Father Glorify thy name i. e. in any sufferings of mine whatsoever which may be for the enlarging of thy Glory even to the Gentiles and to all the world At which time also after his prayer his Father answered him with a voice from heaven which the People called an Angel's speaking to him Jo. 12.29 as here he sent an Angel to him to shew that he alwaies heareth and accepteth prayers joined with such a Resignation from all his sons See Jo. 12 30.-11.42 So again at the Table in looking upon the horrid design of his own Servant against him read in his heart it is said by the same Evangelist that he was troubled in Spirit chap. 13.21 But straight his absolute Resignation to his Fathers will appears in his permission of Satan to enter and act further against him in that malitious Soul and in his saying then That thou dost do quickly So in his last sufferings on the Cross wherein he seems to have undergone a second Desolation of Spirit when he began those words of the 21 Psalm composed by his Father David touching his Passion My God My God why hast thou forsaken me This also was then accompanied with a most placid Resignation of himself into his Fathers hand that smote him saying presently after these words Father into thy hands I commend my Spirit But to return This Request and perfect Resignation being offered together that Model that should be of all our prayers also he returns in this his Agony to receive the solace of the company of his three dearest Disciples left not far behind him as also like an ever-careful shepheard to look to his sheep and so afford them his company and assistance in this hour of their temptation as well as his And behold he finds them being stupified with sorrow Luk. 22.45 and amazement at such a fight of his sorrow and amazement and for the sad presage he had made to them of his approaching death Peter and all fallen a sleep Our Lord straight awakening them asks Peter who had but now made such great promises of going to Prison and dying with him how it chanced that he and his Followers could not for so little a time as he had now to spend with them even for one hour so much as watch a little with him And this for his own sake too to spend it in prayer to be delivered from that great temptation that was coming especially on Peter But this meek Lord what with one word he questioned presently with another he excuseth in saying with much compassion for them The Spirit indeed is willing but the Flesh is weak Upon which Flesh of theirs not onely their greif but Satan probably at this time was permitted to have some influence in this first degree of their desertion of our Lord Where also by his mentioning the weakness and infirmity of their Flesh which he now also felt extraordinarily in himself but without sin he excites them also to a stronger vigilancy over it Then repeating again to them the same charge of watching to praier in this dreadful hour of temptation which he gave them before He departs again to a certain distance sore prest with that great weight that lay upon him and on his knees made a second time the same request with an earnestness of Praier Luk. 22.24 increasing according to his Agony when also his innocent words conclude
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
most unreasonably a further sign from him and urged that Moses had given them Manna from Heaven and there also in like manner our Lord presently told them of his Death and his feeding them with his Flesh and Blood and then of their having everlasting life by it and his raising them up at the last day things at which some of them also then took great offence So here also they whether misconstruing his words as if he had said first that he would destroy their Temple for this at his Death they urged against him and the false witness Mark. 14.5 to speak home interposeth that he said he would destroy the Temple made with hands and in three daies raise up another made without hands and then that he in three daies would build it again a Temple that they said was forty six years in building in the one made him impious in the other ridiculous and so turned his mention of this his greatest work for the salvation of mankind into a great scorn and flighting of him and into the cause of a quarel against him till at last they contrived his Death the destroying of the Temple he here speaks of and brought these his words against him to justify it and so He in raising up again this Temple of his Deity thus destroyed exhibited to the World this great Sign which at this beginning of his preaching he engaged here This was the success of our Lords first Sermon and appearance amongst them as to the Pharisees and their followers already much degusted with him and filled with envy § 183 Yet many others there were that seeing his Miracles believed on him at least that he was some great Prophet sent from God among whom was Nicodemus But our Lord saith the Evangelist did not commit himself unto them admitting them not into his familiar society nor relied on their fidelity for he knew well what was in them and that several of them would fall away and especially in his last tryal most unworthily desert him Therefore our Lord usually when at Jerusalem after his publick teaching them in the Temple and his daies work there done withdrew himself and had no private meetings and conferences as he said at his tryal that in secret he had said nothing and many times at night removed with his Disciples out of the City neither though several in the Country are mentioned do we hear of our Lords admitting any entertainments in the City though we may presume he wanted not some Invitations And all this was but necessary for deferring the Conspiracies of his enemies till the due time of his offering-up appointed by his Father § 184 Our Lord continuing his publick teaching in the Temple and doing Miracles during the Paschal feast Nicodemus a Pharisee a ruler of the Jews as he is stiled here vers 1. One of the Sanedrim and a person studied in the law for our Lord chap. 3. vers 10. stiles him a Master in Israel shewing also herein to him that he knew who he was and on that account blames his ignorance being already a Convert as it is said Jo. 12.42 many other among the chief Rulers were afterward but timorous to confess him came privatly to our Lord by night for fear of losing his Reputation with his fellow-Rulers which shews a great envy and hatred toward our Lord already kindled in them to be farther instructed of him in the matters of the Kingdom of God and life eternal confessing to him that his Miracles had convinced him that he was an extraordinary Teacher sent from God Our Lord very courteously received him and in a few words manifested to him fully who himself was and the whole substance of the Gospel At the first he began to acquaint him with the first Foundation of the Christian Religion Regeneration which at the beginning he proposed some what obscurely perhaps to humble Nicodemus his too much conceit of his own knowledg telling him that to enter into the Kingdom of God one must necessarily be born again which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here again signifies also from above which Nicodemus much wondring at and speaking of entring again into our Mothers womb our Lord graciously explained it to him that he must be born again not of a woman or the flesh which would produce nothing but flesh but of water the external Ceremony appointed by God to be used in the new birth signifying a being cleansed and purifyed from former sin and of the Spirit which might render a man spiritual and enabled therewith to bring forth good works which spirit inspires as it pleaseth 1 Cor. 12.4 Mark 4.27 unperceived by sense and being as the wind of which we know not whence or whither it goes but by its effects do discern the presence thereof and then gently reflected on Nicodemus his ignorance so to render him more docible and humble that he being a Master in Israel should know nothing of this For this Holy Spirit and our Renovation by it is frequently spoken of in the Old Testament and so also many types of Baptism and of the Sacraments of the new Testament found there See Psal 50.12 13 14 9. 142.10 11. Ezec. 11.36 1 Cor. 10.2 3 4. Further told him that these things he now spake to him were the lowest matters but that there was much higher that he came to reveal to mankind from Heaven and from God his Father For that he was the only begotten Son of God descended from Heaven and again ascendeth thither and which also according to his Divinity remains alwaies there who spake nothing but what he knew and had seen with the Father See the like vers 32. and Jo. 8.38 5.19 30. Because God so loved the world that he gave his only begotten Son that men might not perish but have everlasting life i. e so many as believed in him and that as Moses lifted up the Serpent in the Wilderness so he was to be lifted up See the like Jo. 8.28 So acquainting him but obscurely with his death sufferings That whosoever stung with sin beheld and believed on him might not perish but that those whoso did not believe on him were already condemned by occasion of his preaching to them not for their former sins which he came to take away but for their disbelief See Jo. 9.39 12.47 48. without which belief in him no forgiveness of Sin That he was the Light that was come into the world avoided only by those whose works were evil and so who feared the discovery of them by it and therefore made such opposition to him But that he that did truth would come to it as not fearing the manifesting of his deeds by it § 185 All these things he gratiously revealed to Nicodemus which delivered with his accustomed Majesty and Power must needs elevate Nicodemus into the highest admiration and reverence of his person love and gratitude towards his mercy and familiar condescendence especially having already seen his mighty
take up his bed and walk Upon which the impotent man was instantly cured and carrying his bed on the Sabbath was presently questioned by the Jews probably these inquirers being either the Pharisees great zelots for the Sabbath or some of their Disciples for the breach of it in so doing who answered them that he was bid to do so by the person that cured him But our Lord there being a throng of people in the place he presently conveyed himself away and returned into the Temple All which occasioned the cure to be more taken notice of and the person looked after that had done it nor could the poor man give any account of him But a little after he repairing also to the Temple probably there to render more solemn thanks to God for his cure Our Lord now discovers himself to him and minding him of the mercy he had received exhorted him to amendment of life least a worse thing yet should happen unto him in die irae if not in this Rom. 2.4 5. yet after this life § 245 The man after he had paid his due adoration and thanks hasted to the former busy enquirers after the Author of his cure and told them it was Jesus doubtless thinking he should advance his honour and esteem with them thereby But it happened much otherwise for instead of this they sought his death for his own breaking in doing this cure and causing the other man also to break the Sabbath Our Lord then questioned by them concerning it as he was often for the like and made them great variety of answers and defences for it by which they were still silenced at this time answers them as absolute Lord of the Sabbath that he was to do the works for which God his Father had sent him among which was restoring the lame giving sight to the blind c. Mat. 11.5 whether this were on Sabbath or week daies or whoever should suffer scandal thereat But his answer now again was made by them worse than his fault collecting hence an higher accusation for destroying him because faith the Text he not only hath broken the Sababth Jo. 5.18 but said also that God was his Father and made himself equal with God which equality had the Jews miscollected from our Lords words as the Arrians say they did probably our Lord or the Evangelist would have reflected on it § 246 But our Lord well knowing his time not yet come of being delivered into their hands with the same undaunted courage and infinite charity and zeal after their salvation prosecuted his former discourse and took this opportunity to declare to them plainly and fully who he was his Union and intimacy with God his Father and why he was sent by and from him into the world and with what authority and power that all might provide for their Salvation by the believing in and the honouring of him as they did the Father See his Sermon made to them Jo. 5. The chief Contents whereof were these That in nothing he sought his own will our Lord having the same natural affections as other men but these in all things subjected to the Divine good pleasure and disposal but the will of his Father That he did nothing of himself but what he saw his Father do and that as he heard of him so he judged that all judgment also was by the Father committed into his hands see the like Mat. 11.27 Jo. 3.35 and the power of doing whatever the Father doth That every one who heard his words and believed that God had sent him should not come into condemnation .i. e. for his former sins now remitted in him but was passed from death to life speaking of death and life spiritual and eternal and of their regeneration thereto by the Spirit See 1 Jo. 3.14 that they who marvelled now so much at the present works he did namely in curing of diseases c. should yet hereafter see far greater from him namely upon the hearing of his voice by the Archangel all that are in their graves coming forth and receiving from him their final doome the good to the resurrection of life the evil to the resurrection of damnation the like things of his hereafter coming in the clouds c. he told to them before his passion Mat. 26.64 and to Nathanael Jo. 1.51 Angels waiting upon him and going hither and thither as he sent them that therefore it was the Fathers pleasure that all should believe in and do honour unto the Son as they did to the Father whose words and actions were the same and they saw and heard God the Father in the Son And concerning his being such a person and the words he spake to them Truth that they had an abundant testimony though considering his person his own was sufficient Jo. 8.14 16. First from his Father 1 both that which he gave them from heaven concerning him at his Baptism the like to which was done twice afterwards at our Lords tranfiguration before three witnesses Mat. 17.5 which is mentioned again by S. Peter 2 Epis 1.16 17. and at his solemn entrance into Jerusalem before his passion God the Father then from heaven speaking to him Jo. 12.20 23. perhaps for a testimony also to the Greeks or Gentiles see Jo. 7.35 who then first admitted by the Apostles came to worship and to make their humble addresses to him which foresignifyed salvation to be shortly after communicated to them by his now approaching death And a-again 2ly that testimony which his Father gave to him in the Miracles which he wrought by him which testimony he frequently urgeth See Jo. 10.25 38. 15.24 2ly A Testimony from John the Baptist though having that of God he needed not that of men which John was sent before him amongst them as a burning and shining light till the time he was to be eclipsed and silenced and they some of them at least were willing for a season to rejoyce in his light 3ly Testimony also from the Scriptures in which they thought were contained the way to eternal life which Scriptures had they duly searched they might have found them abundantly witnessing of him Lastly testimony from their lawgiver Moses in whom they had so much confidence who also spake clearly of him Jo. 1.45 Deut. 18.15.18 where upon petitioning that they might not hear again the voice of God nor see that terrible fire c he tells them that God would raise them up a Prophet like unto him and would put his own words into his mouth c and to him they should hearken whose words would sufficiently accuse unto God his Father their infidelity though our Lord should hold his peace But that notwithstanding such witness and evidences they would not believe because they had not the love of God in them nor as our Lord did sought the honour that only cometh from him through whatever worldly disesteem but was envious ambitious which shews he spake chiefly to the Pharisees and
their Disciples see Mat. 23.5 and intended only the advancement of their own honour with men which they saw our Lords eclypsed They sought to justifie themselves before men saith S. Luke 16.15 and they did their works that they might have glory of men Mat. 6.2 and they loved the praise of men saith S. John more than the praise of God Jo. 12.42 and this ruined their faith founded on humility and obedience sancta stultitia ut sapiens fiat 1 Cor 3.18 that therefore whilst now they thus rejected him who coming in great humility spake all things unto them in the name of God his Father and no way magnifyed himself nor sought as they his own Glory Jo. 7.18 8.50 by Gods just judgment upon them they should hereafter be given up to follow others who came to them in their own name many seducers and false Prophets neither by true miracles or other testimony shewing their Commission from God as he did Which things were eminently fulfilled by this nation prone to follow those who pretended themselves Prophets not long after our Lords ascent into heaven by many Heads of their factions provoking the Roman Armies and the destruction of the Nation following upon it § 247 Our Lords Sermon being ended occasioned by the Jews accusing him first for a breach of the Sabbath in his curing the Paralytick and then again of Blasphemy in the defence he made for himself In which discourse of his they and said only truth in it said he made himself equal with God A new Controversy concerning the Sabbath happened again not long after on this manner On the first Sabbath succeeding the Paschal feast as S. Lukes word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly understood in reckoning in the seven Sabbaths till Pentecost from the second day of the Paschal-feast On this or some other so called Our Lord with his disciples perhaps in his removal now towards Galilee after the feast ended or as some think in his going from Mount Olivet through the vale to Jerusalem passed through some corn-fields probably in going to some Synagogue there to instruct the people as was his ordinary practice on the Sabbath and as may be conjectured from the multitude of people that followed him and among them some Pharisees who quitted him not watching most narrowly all his waies words and actions for materials of accusation against him Now some shorter journeys on the Sabbath were not disallowed because of repairing to the publick places of Gods service when at some distance from mens habitations In this field the Disciples or some of them at least being much an hungred began as they passed to pluck the eares of corn and so rubbing them in their hands to eat it a thing indulged by the law to any travellers through their Neighbours corn Deut. 23.25 and a thing commonly done had it not bin on the Sabbath and so this labour done in it Viz. of rubbing the eares in their hands For it seems on other Festival daies besides the seventh day of the week which festivals were also called Sabbaths See Lev. 23.11 15.24 32. though in these also they were prohibited the doing of any servile work yet they might then do any thing relating to preparing their diet see Exod. 12.16 But on the seventh day they were prohibited any work whatever See Levit. 23.7 comp 3. even in order also to their daily food as to making any fire for dressing it c. Exod. 35.3 Though this again could not be so strictly understood as that no motion might be used on that day in order to our diet as the carrying or setting it on a Table the cutting of it into pieces or putting it in their mouths And the Disciples food here seems to be a provision ready-dressed there only remaining their picking it out of the ear to put it in their Mouths The Pharisees streight observing this their rubbing of the eares instead of any Compassion toward the poor disciples who endured much hardship both as to diet and lodging in this ambulatory life of the Lord they waited on fell on quarrelling again at their breach herein of the Sabbath and hereof made their complaint to our Lord. To whom he answered but out of the Scriptures several things all intimating that these zelots were too strict and scrupulous in this matter He represented to them then that David in a kind of necessity was excused in eating of the Proposition Bread and prohibited to any save the Priests That the Priests in the Temple on the sabbath-Sabbath-daies for the necessary performance of their office profaned the Sabbath Viz. in the work of repairing the fire on the Altar killing and preparing the Sacrifices c. and were blameless herein whence the Jewish proverb that In Templo non est Sabbathum which Temple if it excused them that there was here one greater than the Temple the attendance on whom and the wanting of other necessary provision might excuse the Disciples in this fact That himself was Lord and Author also of the Sabbath as also of the whole law and a Judg of the true observance or breach thereof our Lord taking occasion every where to let them know who he was that so they might believe in and have salvation by him And that the Sabbath being made for the benefit of man the rest thereof was not extended to deprive him of any necessaries And besides these he pressed them again with that place in Hosee I will have mercy and not Sacrifice Herein upbraiding their hypocritical pretences of sacrifice religious ceremonies and the worship of God to discountenance works of mercy and charity which on this day as to others so much more may be performed to our selves and this in particular of repairing our bodies therein with necessary sustenance that therefore if they had well known what that saying meant they would not have condemned the guiltless Thus our Lord where his urging misericordiam volo non sacrificium and Davids and the Priests fact in a case of necessity argues his disciples though t is probable in a morning as his own hungring was Mat. 21.18 much pinched with hunger and that in this ambulatory and Pilgrim life they made many poor meals and missed many and so their Master too And that the same happened to them for lodging And therefore he forewarned the Scribe that would attend on him Mat. 8.19 what he must expect § 248 To this Quarrel concerning the Sabbath the Evangelist adds another happening on another Sabbath perhaps the next Our Lord now returned into Galilee and probably to Capernaum went as usually into their Synague and taught Now there stood before him a man that had his right hand withered And the Pharisees observing it and nothing bettered by our Lords late answer to them watched him whether he would heal him on the Sabbath that they might have saith the Text still more accusation against him Our Lord perceiving their wicked thoughts having first called forth the
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
or in any visible attendance of Angels or Saints or fiery charet and horses to conduct him as Elias or Cloud till elevated to some considerable distance perhaps to remove from his Disciples and the world to whom they were to testify it any scruple of the reality of this Ascent without having their eyes dazled with light or that such elevation might seem to have bin performed by the assistance of others and not by his own power and virtue as also to detain them for the present rather in the meditation of his Passion than of his Glory which was not fully to be revealed to Mortals till his return § 146 But had our Lord been pleased to have opened their eyes as Elisha obtained for his servant in the Mount how great would they have seen the solemnity of this day Jo. 17.4 5 Concerning which he had a little before his Passion besought his Father that now he had with all fidelity glorified him on Earth and finished the work here on Earth He had appointed him to do He would glorifie him i.e. his Humanity also in which he had finished it though extreamly difficult to flesh and blood with that Glory which in his Divinity he also alwaies had had with him before the world was which Petition was also then ratifyed by God the Father with a voice from Heaven Jo. 12.8 And now was the time come of accomplishing it and the time of his taking possession of those Joyes which being set before him saith the Apostle Heb. 12.2 be endured the Cross and despised the shame and is now set down of the right hand of the Throne of God § 147 Now then we may presume that all the Court and Militia of Heaven descended to meet this his Sacred Humanity in the Ayre and that it was exalted above the Heavens to the Throne prepared for it with great Jubilation and Triumph cum voce tubae as the Psalmist with which Humanity the Earth only had hitherto bin beatified bona si sua nosset and the Father had received all his praise and worship and service from it at a great distance from the place of his residence And if as the Apostle Heb. 1. when his Son came into this lower world and appeared in all the infirmities of our flesh God said let all the Angels worship him much more did he now command it at this his Exit after so many sufferings passed through and victories obteined and exact obedience in all things performed and the most severe prophecies fulfilled How overjoyed must those Citizens above be and with them all the Spirits of the Patriarchs and Prophets and the Church of the first-born and of just men consummated that in those Celestial habitations now they should for ever possess their dear Lord the Author of all their happiness and behold for ever his infinit Majesty and beauty And amongst these especially those predignified Souls who ever they were that were selected by him and revested with the robes of their glorified Bodyes to accompany and wait upon him as the first-fruits of the Resurrection and of his conquess over death With what Joy and Triumph to exprese it in those ravishments with which the Apostle speaks of him was this only Son and the brightness of Gods glory and express and visible Image of the Person of the Invisible God Heb. 1.3 compared with Col. 1.15 the first born of every Creature and the first-born again 〈◊〉 the Dead that in an things he might have the preeminency who was appointed by God Heir of all things and by whom all things were created that are in Heaven and in Earth visible and invisible whether they be Thrones or Dominions be Principalities or Powers viz. all the Angels as well as men All things created by him and for him and by the word of whose Power all things afterward also do still consist and are upheld Col. 1.17 compared Heb. 1.3 after he had by himself purged our sins and made peace through the blood of his Cross Col. 1.20 Heb. 1.30 and God had by him reconciled all things unto himself and by him collected all things in one by him whether things in Heaven or things on Earth Col. 1.20 those persons already received into glory there and those yet in their warfare here here both of the Jew and the Gentile all united in him the Head of all Eph. 1.10 22. With what Joy and Triumph I say was this most Sacred person Gods only Son bearing in thither his our humanity this day first received into his Armes and welcomed by God the Father With what solemnity did this Eternal High Priest when he had first through the Eternal Spirit offered himself without fault to God Heb. 9.14 Enter into the Heavenly Sanctuary the Gates there of set open whereof the Earthly was a Pattern there to appear in the presence of God his Father for us his Brethren and with what solemnity did he with the precious blood of his Sacrifice dedicate and purify the heavenly things themselves Heb. 9.23 and so set himself down on the right hand of the Throne of the Majesty in these Heavens far above all Principalities and Power and Might and Dominion and every name that is named not only in this world but in that also which is to come made Head over all things to his Church and expecting there till his Enemies wicked men and unbelievers Antichrist Satan Death be made his Footstool Eph. 1.21.23 c. Heb. 10.12.12.9 § 148 Our Blessed Lady and the Disciples and the rest of this holy company beholding this fell down and adored saith the Evangelist Luk. 24.52 with their eyes fixed upon him as he ascended when two men appeared standing by them in glorious and shining Vestments two of our Lords Train whom he left behind as also he had done before at his Resurrection Luk. 24.5 John 20.12 to entertain them with a new Message and divert them from this partly joyful partly sorrowful sight as they thought of our Lords honour or of their own loss who asked them why they looked so intently and wishfully after him for that they should not be deprived for ever of this their Lord but as he had often told them the same Jesus that was now thus taken up from them into Heaven should thence descend again in the same manner as he ascended thus the Angels briefly for their present consolation But this his second appearance and return to this world is described elsewhere much more particularly and that it shall be in the greatest Majesty and glory cum nubibus as this his ascent but with a shout and the voice of the Arch-Angel and sound of Trumpet and his brightness shining from the East unto the West with all his mighty Angels attending on him and he bringing all the Saints that were in foretimes deceased with him and those then living also meeting him in the Ayre and that he then sitting on the Throne of his Majesty all the Nations of the