Antiquitates christianæ, or, The history of the life and death of the holy Jesus as also the lives acts and martyrdoms of his Apostles : in two parts.

SECT. XIII. Of the Second Year of the Preaching of JESVS.

[illustration]

The poole of Bethesda.

IOH. 5. 8. 9. Iesus saith unto him Rise take up thy bed and walk and immediately the man was made whol and walked and on the same day was the Sabboath. place this to the third Sunday in Advent.

[illustration]

Marie washing CHRISTS feet.

IOH. 12. 7 Then said Iesus. let her alone: Against the day of my burying hath she kept this. 8 For the poore alwayes ye haue with you, but me ye haue not alwayes. Monday before Easter.

1. WHEN the First Year of Jesus, the year of Peace and undisturbed Preaching, was expired, there was a Feast of the Jews, and Jesus* 1.1 went up to Jerusalem. This Feast was the second Passeover he kept* 1.2 after he began to preach; not the Feast of Pentecost or Tabernacles, both which were passed before Jesus came last from Judaea: whither when he was now come, he finds an impotent person lying at the pool of Bethesda, waiting till the Angel should move the wa∣ters, after which whosoever first stepped in was cured of his infirmity. The poor man had waited thirty eight years, and still was prevented by some other of the Hospital that need∣ed a Physician. But Jesus seeing him, had pity on him, cured him, and bade him take up his bed and walk. This cure happened to be wrought upon the Sabbath, for which the Jews were so moved with indignation, that they thought to 〈◊〉〈◊〉 him: And their an∣ger was enraged by his calling himself the Son of God, and making himself equal with God.

2. Upon occasion of this offence, which they snatched at before it was ministred,* 1.3 Jesus discourses upon

his Mission, and derivation of his authority from the Father; of the union between them, and the excellent communications of power, participa∣tion of dignity, delegation of judicature, reciprocations and reflexions of honour from the Father to the Son, and back again to the Father. He preaches of life and Salvation to them that believe in him; prophesies of the resurrection of the dead by the efficacy of the voice of the Son of God; speaks of the day of Judgment, the dif∣fering conditions after, of Salvation and Damnation respectively; confirms his words and mission by the testimony of John the Baptist, of Moses and the other Scrip∣tures,* 1.4 and of God himself.

And still the scandal rises higher: for in the second Sab∣bath

after the first, that is, in the first day of unleavened bread, which happened the next day after the weekly Sabbath, the Disciples of Jesus pull ripe 〈◊〉〈◊〉 of corn, rub them in their hands, and eat them to satisfie their hunger: For which he offered satis∣faction to their scruples, convincing them, that works of necessity are to be permitted even to the breach of a positive temporary constitution, and that works of Mercy are the best serving of God upon any day whatsoever, or any part of the day that is vacant to other offices, and proper for a religious Festival.

3. But when neither Reason nor Religion would give them satisfaction, but that they went about to kill him, he withdrew himself from Jerusalem, and returned to Galilee; whither the Scribes and Pharisees followed him, observing his actions, and whether or no he would prosecute that which they called profanation of their Sabbath, by doing acts of Mercy upon that day. He still did so. For entring into one of the Sy∣nagogues of Galilee upon the Sabbath, Jesus saw a man* 1.5 (whom S. Hierom reports to have been a Mason) coming to Tyre, and complaining that his hand was withered, and de∣siring* 1.6 help of him, that he might again be restored to the use of his hands, lest he should be compelled with misery and shame to beg his bread. Jesus restored his hand as whole as the other in the midst of all those spies and enemies. Upon which act, being confirmed in their malice, the Pha∣risees went forth, and joyned with the Herodians, (a Sect of people who said Herod was the Messias, because by the decree of the Roman Senate, when the Sceptre departed from Judah, * 1.7 he was declared King) and both together took counsel how they might kill him.

4. Jesus therefore departed again to the sea-coast, and his companies encreased as his fame, for he was now followed by new multitudes from Galilee, from Judaea, from Jeru∣salem, from Idumaea, 〈◊〉〈◊〉 beyond Jordan, from about Tyre and Sidon; who, hearing the report of his miraculous power to cure all diseases by the word of his mouth, or the touch of his hand, or the handling his garment, came with their ambulatory hospital of sick and their possessed; and they pressed on him, but to touch him, and were all immediately cured. The Devils confessing publickly, that he was the Son of God, till they were upon all such occasions restrained, and compelled to silence.

5. But now Jesus having commanded a ship to be in readiness against any inconveni∣ence or troublesome pressures of the multitude, went up into a mountain to pray, and con∣tinued in prayer all night, intending to make the first ordination of Apostles: which the next day he did, chusing out of the number of his Disciples these * 1.8 twelve to be Apostles; Simon Peter and Andrew, James and John, the sons of thunder, Philip and Bartholomew, Matthew and Thomas, James the son of Alphaeus and Simon the Zelot, Ju∣das the brother of James and Judas 〈◊〉〈◊〉. With these descending from the mountain to the plain, he repeated the same Sermon, or much of it, which he had before preach∣ed in the first beginning of his Prophesyings; that he might publish his Gospel to these new Auditors, and also more particularly inform his Apostles in the Doctrine of the Kingdom: for now, because he saw Israel scattered like sheep having no Shepherd, he did purpose to send these twelve abroad to preach Repentance and the approximation of the Kingdom; and therefore first instructed them in the mysterious parts of his holy Do∣ctrine, and gave them also particular instructions together with their temporary com∣mission for that journey.

6.

For Jesus sent them out by two and two, giving them power over unclean spirits, and to heal all manner of sickness and diseases; telling them they were the light, and the eyes, and the salt of the world, so intimating their duties of diligence, holiness, and incorruption; giving them in charge to preach the Gospel, to dispense their power and Miracles freely, as they had received it, to anoint sick persons with oil, not to enter into any Samaritan Town, but to go rather to the lost sheep of the house of Israel, to provide no viaticum for their journeys, but to put themselves upon the Religion and Piety of their Proselytes: he arms them against persecutions, gives them leave to slye the storm from City to City, promises them the assistances of his Spirit, en∣courages them by his own example of long-sufferance, and by instances of Divine providence expressed even to creatures of smallest value, and by promise of great re∣wards, to the confident confession of his Name; and furnishes them with some pro∣positions, which are like so many bills of exchange, upon the trust of which they might take up necessaries; promising great retributions not only to them who quit any thing of value for the sake of Jesus, but to them that offer a cup of water to a thir∣sty Disciple.]

And with these instructions they departed to preach in the Cities.

7. And Jesus returning to Capernaum received the address of a faithful Centurion of the Legion called the Iron Legion (which usually quartered in Judaea) in behalf of his ser∣vant,* 1.9 whom he loved, and who was grievously afflicted with the Palsie; and healed him, as a reward and honour to his Faith. And from thence going to the City Naim, he raised to life the only son of a widow, whom the mourners followed in the street, bearing the corps sadly to his funeral. Upon the fame of these and divers other Mi∣racles John the Baptist, who was still in prison, (for he was not put to death till the latter end of this year) sent two of his Disciples to him by divine providence, or else by John's designation, to minister occasion of his greater publication, enquiring if he was the Messias. To whom Jesus returned no answer, but a Demonstration taken from the nature of the thing, and the glory of the Miracles, saying, Return to John and tell him what ye see; for the deaf hear, the blind see, the lame walk, the dead are raised, and the lepers are cleansed, and to the poor the Gospel is preached: which were the Characteristick notes of the Messias, according to the predictions of the holy* 1.10 Prophets.

6. When John's Disciples were gone with this answer, Jesus began to speak con∣cerning John,

of the austerity and holiness of his person, the greatness of his functi∣on, the Divinity of his commission, saying, that he was greater than a Prophet, a burning and shining light, the Elias that was to come, and the consummation or ending of the old Prophets: Adding withall, that the perverseness of that Age was most notorious in the entertainment of himself and the Baptist: for neither could the Bap∣tist, who came neither eating nor drinking, (that by his austerity and mortified de∣portment he might invade the judgment and affections of the people) nor Jesus, who came both eating and drinking, (that by a moderate and an affable life framed to the compliance and common use of men he might sweetly insinuate into the affections of the multitude) obtain belief amongst them. They could object against every thing, but nothing could please them. But wisdom & righteousness had a theatre in its own family, and is justified of all her children. Then he proceeds to a more applied reprehension of Capernaum and Chorazin and Bethsaida, for being pertinacious in their sins and infide∣lity, in defiance and reproof of all the mighty works which had been wrought in them. But these things were not revealed to all dispositions; the wife and the migh∣ty of the world were not subjects prepared for the simplicity and softer impresses of the Gospel, and the down-right severity of its Sanctions. And therefore Jesus glori∣fied God for the magnifying of his mercy, in that these things which were hid from the great ones were revealed to babes; and concludes this Sermon with an invitation of all wearied and disconsolate persons, loaded with sin and misery, to come to him, pro∣mising ease to their burthens, and refreshment to their weariness, and to exchange their heavy pressures into an easie yoke, and a light burthen.

9. When Jesus had ended this Sermon, one of the Pharisees, named Simon, invited* 1.11 him to eat with him; into whose house when he was entred, a certain woman that was a sinner, abiding there in the City, heard of it; her name was Mary: she had been married to a noble personage, a native of the Town and Castle of Magdal, from whence she had her name of Magdalen, though she her self was born in Bethany; a widow she was, and prompted by her wealth, liberty and youth to an intemperate life, and too free entertainments. She came to Jesus into the Pharisee's house: not (as did the sta∣ring multitude) to glut her eyes with the sight of a miraculous and glorious person; nor (as did the Centurion, or the 〈◊〉〈◊〉, or the Ruler of the Synagogue) for cure of her sickness, or in behalf of her friend, or child, or servant; but (the only ex∣ample of so coming) she came in remorse and regret for her sins, 〈◊〉〈◊〉 came to Jesus to lay her burthen at his feet, and to present him with a broken heart, and a weeping eye, and great affection, and a box of Nard Pistick, salutary and precious. For she came trembling, and fell down before him, weeping bitter∣ly for her sins, pouring out a 〈◊〉〈◊〉 great enough to wash the* 1.12 feet of the Blessed Jesus, and wiping them with the hairs of her head; after which she brake the box, and anointed his feet with ointment. Which expression was so great an ecstasie of love, sorrow and adoration, that to anoint the feet even of the greatest Monarch was long* 1.13 unknown, and in all the pomps and greatnesses of the Roman Prodigality it was not used till Otho taught it to Nero; in whose instance it was by Pliny reckoned for a pro∣digy of unnecessary profusion, and in it self, without the circumstance of 〈◊〉〈◊〉 free a dis∣pensation, it was a present for a Prince, and an Alabaster-box of Nard Pistick was sent as a present from 〈◊〉〈◊〉 to the King of Ethiopia.

10. When Simon observed this sinner so busie in the expresses of her Religion and 〈◊〉〈◊〉 to Jesus, he thought with himself that this was no Prophet, that did not know her to be a sinner, or no just person, that would suffer her to touch him. For although the Jews Religion did permit Harlots of their own Nation to live, and enjoy the pri∣viledges of their Nation, save that their Oblations were refused: yet the Pharisees, who pretended to a greater degree of Sanctity than others, would not admit them to ci∣vil 〈◊〉〈◊〉, or the benefits of ordinary society; and thought Religion it self and the ho∣nour of a Prophet was concerned in the interests of the same superciliousness: and therefore Simon made an objection within himself. Which Jesus knowing, (for he understood his thoughts as well as his words) made her Apology and his own in a civil question expressed in a Parable of two Debtors, to whom a greater and a less debt re∣spectively was forgiven; both of them concluding, that they would love their merci∣ful Creditor in proportion to his mercy and donative: and this was the case of Mary Magdalen, to whom because much was forgiven, she loved much, and expressed it in characters so large, that the Pharisee might read his own incivilities and inhospitable entertainment of the Master, when it stood confronted with the magnificency of Mary Magdalen's penance and charity.

11. When Jesus had dined, he was presented with the sad sight of a poor Demoni∣ack possessed with a blind and a dumb Devil, in whose behalf his friends intreated Jesus, that he would cast the Devil out; which he did immediately, and the blind man saw, and the dumb spake, so much to the amazement of the people, that they ran in so prodigious companies after him, and so scandalized the Pharisees, who thought that by means of this Prophet their reputation would be lessened and their Schools empty, that first a rumour was scattered up and down from an uncertain principle, but communicated with tumult and apparent noises, that Jesus was beside himself. Up∣on which rumour his friends and kindred came together to see, and to make provisions accordingly; and the holy Virgin-mother came her self, but without any apprehensi∣ons of any such horrid accident. The words and things she had from the beginning laid up in her heart would furnish her with principles exclusive of all apparitions of such fancies; but she came to see what that persecution was which, under that colour, it was likely the Pharisees might commence.

12. When the Mother of Jesus and his kindred came, they found him in a house, encircled with people, full of wonder and admiration: And there the holy Virgin-mo∣ther might hear part of her own Prophecy verified, that the generations of the earth should call her blessed; for a woman worshipping Jesus cried out, Blessed is the womb that bare thee, and the paps that gave thee suck. To this Jesus replied, not denying her to be highly blessed who had received the honour of being the Mother of the Messias, but advancing the dignities of spiritual excellencies far above this greatest temporal ho∣nour in the world; Yea rather blessed are they that hear the word of God, and do it. For in respect of the issues of spiritual perfections and their proportionable benedictions, all immunities and temporal honours are empty and hollow blessings; and all relations of kindred disband and empty themselves into the greater chanels and flouds of Divi∣nity.

13. For when Jesus being in the house, they told him his Mother and his Brethren staid for him without; he told them, those relations were less than the ties of Duty and Religion: For those dear names of Mother and Brethren, which are hallowed by the laws of God and the endearments of Nature, are made far more sacred when a spiritual cognation does supervene, when the relations are subjected in persons religious and ho∣ly: but if they be abstract and separate, the conjunction of persons in spiritual bands, in the same Faith, and the same Hope, and the union of them in the same mystical Head, is an adunation nearer to identity than those distances between Parents and Children, which are only cemented by the actions of Nature as it is of distinct consi∣deration from the spirit. For Jesus pointing to his Disciples said, Behold my Mother and my Brethren; for whosoever doth the will of my Father which is in heaven, he is my Brother, and Sister, and Mother.

14. But the Pharisees upon the occasion of the Miracles renewed the old quarrel; He casteth out Devils by Beelzebub. Which senseless and illiterate objection Christ ha∣ving confuted, charged them highly upon the guilt of an unpardonable crime, telling them, that the so charging those actions of his done in the virtue of the Divine Spirit, is a sin against the Holy Ghost: and however they might be bold with the Son of Man, and prevarications against his words or injuries to his person might upon Repen∣tance and Baptism find a pardon; yet it was a matter of greater consideration to sin

against the Holy Ghost; that would find no pardon here, nor hereafter. But taking occasion upon this discourse, he by an ingenious and mysterious Parable gives the world great caution of recidivation and backsliding after Repentance. For if the Devil returns into a house once swept and garnished, he bringeth seven spirits more impure than himself; and the last estate of that man is worse than the first.

15. After this, Jesus went from the house of the Pharisee, and, coming to the Sea of Tiberias or Genezareth, (for it was called the Sea of Tiberias from a Town on the banks of the Lake) taught the people upon the shore, himself sitting in the ship; but he taught them by Parables, under which were hid mysterious senses, which shined through their veil like a bright Sun through an eye closed with a thin eye-lid; it being light enough to shew their infidelity, but not to dispell those thick Egyptian darknesses which they had contracted by their habitual indispositions and pertinacious aversati∣ons. By the Parable of the Sower scattering his seed by the way side, and some on stony, some on thorny, some on good ground, he intimated the several capacities or indispositions of mens hearts, the carelesness of some, the frowardness and levity of others, the easiness and softness of a third, and how they are spoiled with worldliness and cares, and how many ways there are to miscarry, and that but one sort of men receive the word, and bring forth the fruits of a holy life. By the Parable of Tares permitted to grow amongst the Wheat, he intimated the toleration of dissenting Opinions not destructive of Piety or ci∣vil societies. By the three Parables of the Seed growing insensibly, of the grain of Mu∣stard-seed swelling up to a tree, of a little Leven qualifying the whole lump, he signified the increment of the Gospel, and the blessings upon the Apostolical Sermons.

16. Which Parables when he had privately to his Apostles rendred into their proper senses, he added to them two Parables concerning the dignity of the Gospel, comparing it to Treasure hid in a field, and a Jewel of great price, for the purchace of which every good Merchant must quit all that he hath rather than miss it: telling them withall, that however purity and spiritual perfections were intended by the Gospel, yet it would not be acquired by every person; but the publick Professors of Christianity should be a mixt multitude, like a net inclosing fishes good and bad. After which discourses he retired from the Sea side, and went to his own City of Nazareth; where he preached so ex∣cellently upon certain words of the Prophet* 1.14 〈◊〉〈◊〉, that all the people wondred at the wisdom which he expressed in his Divine discourses. But the men of Nazareth did not do honour to the Prophet, that was their Countryman, because they knew him in all the disadvantages of youth, and kindred, and trade, and poverty, still retaining in their minds the infirmities and humilities of his first years, and keeping the same ap∣prehensions of him a man and a glorious Prophet, which they had to him a child in the shop of a Carpenter. But when Jesus in his Sermon had reproved their infidelity, at which he wondred, and therefore did but few Miracles there in respect of what he had done at Capernaum, and intimated the prelation of that City before 〈◊〉〈◊〉, they thrust him out of the City, and led him to the brow of the hill on which the City was built, in∣tending to throw him down headlong. But his work was not yet finished, therefore he passing through the midst of them went his way.

17. Jesus therefore departing from Nazareth went up and down to all the Towns and Castles of Galilce, attended by his Disciples, and certain women out of whom he had cast unclean spirits; such as were Mary Magdalen, Johanna wife to Chuza Herod's Steward, Susanna, and some others, who did for him offices of provision, and mini∣stred to him out of their own substance, and became parts of that holy Colledge which about this time began to be 〈◊〉〈◊〉; because now the Apostles were returned from their Preaching, full of joy that the Devils were made subject to the word of their mouth, and the Empire of their Prayers, and invocation of the holy Name of Jesus. But their Master gave them a lenitive to asswage the tumour and excrescency, intimating that such priviledges are not solid foundations of a holy joy; but so far as they cooperate to∣ward the great end of God's glory and their own Salvation, to which when they are* 1.15 consigned, and their names written in Heaven, in the book of Election and Registers of Predestination, then their joy is reasonable, holy, true, and perpetual.

18. But when Herod had heard these things of Jesus, presently his apprehensions were such as derived from his guilt, he thought it was John the Baptist who was risen from the dead, and that these mighty works were demonstrations of his power, increa∣sed* 1.16 by the superadditions of immortality and diviner influences made proportionable to the honour of a Martyr, and the state of separation. For a little before this time He∣rod had sent to the Castle of Macheruns, where John was prisoner, and caused him to* 1.17 be beheaded. His head Herodias buried in her own Palace, thinking to secure it

against a re-union, lest it should again disturb her unlawful Lusts, and disquiet Herod's conscience. But the body the Disciples of John gathered up, and carried it with ho∣nour and sorrow, and buried it in Sebaste, in the confines of Samaria, making his grave between the bodies of 〈◊〉〈◊〉 and Abdias the Prophets. And about this time was the Passeover of the Jews.

Notes

• * 1.1

  John 5. 1, &c.
• * 1.2

  Iren. l. 2. c. 10.
• * 1.3

  John 5. 19. &c.
• * 1.4

  Suidas Voc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  Evangel. Naz. quod S. Hieron. 〈◊◊〉〈◊◊〉. in Gracum 〈◊〉〈◊〉.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 & 〈◊〉〈◊〉, & 〈◊◊〉〈◊◊〉. advers. 〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.8

  〈◊〉〈◊〉 & 〈◊◊◊〉〈◊◊◊〉 du 〈…〉〈…〉 & 〈◊〉〈◊〉, Omnibus 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 Sedul.
• * 1.9

  Dio hist. Rom. lib. 55.
• * 1.10

  Isa. 35. 4. 5.
• * 1.11

  Luke 7.
• * 1.12

  —〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 in 〈◊◊〉〈◊◊〉, Munda suis lacrymis redis, & 〈◊◊〉〈◊◊〉. Sedul. l. 3.
• * 1.13

  〈◊〉〈◊〉. 〈◊◊〉〈◊◊〉. lib. 13. c. 3. Vide 〈◊〉〈◊〉. 〈◊〉〈◊〉. l. 12. 〈◊〉〈◊〉 30. 〈◊〉〈◊〉 in Thalia.
• * 1.14

  Chap. 61. 〈◊〉〈◊〉.
• * 1.15

  〈◊〉〈◊〉 Discourse of Certainty of Salvation, Num. 3.
• * 1.16

  〈◊〉〈◊〉 incolumem 〈◊〉〈◊〉, Sublatam ex oculis qu eri∣mus invidi.
• * 1.17

  Horat. 〈◊〉〈◊〉. 3. 〈◊〉〈◊〉. 24.