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
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
brook which sprang out of an hill not far off upon the south and so passed through the east part of the city betwixt Jerusalem and the mount of Olives from whence it held its course through the cliffs of that mount till it fell into the dead sea It had its name and was called Cedron from the blackness of the waters which were made black by the fertility of the soil through which it ran the valley of Jehosaphat being a very rich and fertile soile This brook was not great upon any great rain it would be very full as they say but was commonly drie in the summer time Over this brook as Saint John saith S. Joh. 18.1 The mount of Olives they passed to go to the mount of Olives which mount stood about halfe a mile from the city very fruitfull and pleasant abounding with many precious fruits especially with Olives from whence it was called the mount of Olives S. Mat. 26.36 S. Mar. 14 32 Gethsemane At the foot of this hill there was a village called Gethsemane scituate in a very pleasant and fruitfull place where it is said they used to press their oyle from whence it obtained to be so called for Gath signifieth a press schaemen oyle Nigh thereunto was a spacious and delightfull garden supposed to have been first planted by David and Solomon and afterwards encreased enlarged by the kings of Iuda for their delight and recreation to walk and to enjoy themselves Into that garden Christ often went with his disciples and Iudas knew it and knew the place Having therefore passed over the brook Cedron he came thither according to his wont and being come into the garden he assigned a place to the other disciples to sit and to remain saying Sit ye here while I go and pray yonder but took with him Sainâ— Peter and the two sons of Zebedee Saint James and Saint John and began to be sorrowfull and very heavy S. Mat. 26.37 38.8 Mar. 14.33 34. saith Saint Matthew to be sore amazed saith Saint Mark He telleth them whence that sorrow heavinesse and amazement proceeded it was from his soul which was exceeding sorrowfull unto death as if it had then been even in the pangs and pains Christ sorrowfull in soul and torments of death immediately to depart out of his body and to die the spirituall or supernaturall death Such and so great was the sorrow of his soul having before his eyes the bitternesse of that cup which he was to drink which he was amazed to behold looking upon Adam and upon all his posterity damned to the eternall torments of hell by the sentence of the law and not otherwise to be redeemed but by the merit of his passion only seeing and considering all the sins of men from the first disobedience of Adam in paradise unto the worlds end and every sin deserving eternall death to be imputed unto him and to be satisfied for by him seeing and considering that he must now conflict with the devill and with all the powers of hell to break the serpents head and to overthrow them utterly by a shamefull and ignominious death upon the crosse seeing and considering that he must conflict with the law and with the malediction and curse of the law to take it away and to nail it unto the crosse Thus began he his passion not by necessity but by voluntary dispensation He beginneth his passion He could presently have commanded all the joyes of heaven but he would not for the works sake which he was to do Having therefore bidden them to tarry in that place and to watch with him he went a little further about a stones cast he kneeled down and prayed saying Father if thou be willing remove this cup from me neverthelesse not my will but thine be done Then was he in an agony and prayed more earnestly falling flat to the ground upon his face saying O my Father if it be possible let this cup passe from me neverthelesse not as I will but as thou wilt Abba Father all things are possible unto thee take this cup from me neverthelesse not that I will but what thou wilt In this agony he fell into a sweating passion and his sweat was as it were great drops of blood He sweateth blood falâ—ing down to the ground And in this agony there appeared an angell unto him strengthening him The Divinity therefore had respect to the human nature so overcharged with fear sorrow heaviness and amazement that all the pores of his body were opened by which the blood issued by drops trickling down to the ground whereunto must be added his vehemency and ardency in prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that agony he prayed more earnestly Violent passions produce violent effects it was true naturall blood the pure blood of his blessed body which he did sweat but the manner of its emanation was marvellous and mysterious After he had prayed a while he ariseth from the ground goeth to his disciples and findeth them sleeping whom when he had gently reprehended but Saint Peter by name Simon sleepest thou couldst not thou waâ—ch one houre Watch ye and pray lest ye enter into temptation S. Mat. 26.39 40 41 42 43 44 45 46. the spirit is ready but the flesh is weak he goes away and prayeth again saying the same words and then commeth to them the second time and findeth them sleeping as before Wherefore he went away again and prayed and spake the same words S. Mar. 14.35 36 37 38 39 40 41 42. S. Luc. 22.41 42 43 44 45 46. and when he came the third time he told them that he was betrayed and that the traitour was at hand saying Rise let us be going not to flie from them but to meet them Behold he is at hand that doth betray me So went he forward to meet them marching as it were before his disciples as a Captain yet not to fight with the sword but to conquer by his death Judas also led up his company against him a band of men His apprehension and officers from the chiefe priests and pharisees accompanyed with some of the chiefe priests captains of the temple and Elders of the people armed with swords staves and other weapons against resistance and bringing lanthorns and torches lest he should hide himselfe from them in the garden and escape them by the darkness of the night Iudas also had given them a signe before to the end that they might not erre in the person and apprehend some other in stead of him which was his traiterous and perfidious kisse He thought by such a signe as Theophylact saith to delude him but Iesus knowing all things that should come upon him goes up close unto them and gives the onset saying Whom seek ye Thâ—y answered Iesus of Nazareth he replyeth I am he At which word they went backward and fell to the ground Tenere volentibus non valen ibus ostendit
down into the place of the damned really and by locall motion so that he descended not onely by effect and virtue but by actuall descent the divinity being also present therewith by the hypostaticall union Which thing is no less no otherwise nor by any other faith to be believed but in the same measure in the same manner and by the same faith by which we believe his death and buriall For saith the Church of England As Christ dyed for us and was buried so also is it to be believed that he went down into hell Art 3. It is to be believ'd because it was predicted and foretold by the spirit of prophecie in the old Testament Thou wilt not leave my soule in hell It is to be believed because it was typed by Sampson and by Jonah the prophet It is to be believed because it pertained to his triumph over principalities and powers Psal 16.10 Jud. 16.3 Jon. 1.17 to spoile them utterly of all that they had and to enter as a conqueror into their strong city there to triumph over them and to spoile them of that dominion which they had there seeing that he was made not in his divinity for that he was before but in his humanity wherein he was crucified and wherein he conquered Lord of hell and of all infernall things It is to be believed because Saint Peter saith expresly That he went and preached unto the spirits in prison which sometimes were disobedient 1 Pet. 3.19 when once the long sufferings of God waited in the dayes of Noah while the Ark was a preparing wherein few that is eight soules were saved by water 20. He sealed up their just condemnation for their incredulity by exhibiting himself there who would not believe in him the seed of the woman who should break the Serpents head whom Noah had preached unto them that they might be saved Finally it is to be believed because this Creed and all other creeds are to be understood onely in the literall sense and without tautalogies which while some have not observed they have been put to miserable shifts and have thereby fallen into divers errours while some by hell understand the grave others those sufferings wherewith his soul was afflicted upon the cross others his captivity in the grave whereby his body lay in bondage under death till the third day some have flatly denyed the article it self and have not spared to style it a fiction some think the Creed to be corrupted and that the words in time got in by negligence Some have translated hell to the garden of Gethsemane and to mount Calvary and said that there he descended into hell both in soule and body by his sufferings in both and that he suffered there the torments of hell rejection desperation the second death Some also do describe as perfectly as if they had been there and do say that in hell there be four receptacles the one where the souls of the righteous Fathers who departed this life before the comming of Christ in the flesh and before his death were kept and thither went the soul of Christ say they by actual reality and brought them out from thence and this they call limbus patrum Another receptacle they say there is where the soules of penitent Christians are kept which have not been perfectly cleansed from the blemish of sinne in this life and this they call Purgatory A third wherein are kept the soules of children departing this life before baptisme which they call limbus puerorum or infantium And the fourth into which the damned are sent to suffer eternally by a double penalty of the loss and of the sense And this they call the hell of the damned into which if we will believe them Christ descended not by actuall reality as neither did he into purgatory and the limbus puerorum but only by a virtuall and operative descent But the Creed having told us what became of his body after death and that he was buried doth likewise tell us what his soul did after it was departed from his body and that he descended into hell so that his descending into hell did not pertain to his humiliation but to his glorification inchoated and begun which was manifested by his glorious resurrection whereby he was declared to be the Son of God with power Rom. 1.4 as Saint Paul saith but was fully consummated by his ascension into heaven When the third day was come after that his soul had done all those things in the heavenly paradise The history of Christ his blessed resurrection and in hell which he in his soul by divine dispensation was first to do and after that his blessed body had rested in the grave about the space of thirty six or thirty eight hours from the friday at what time he was laid into his sepulchre by Joseph of Arimathea and Nichodemus before the sun went down to the morning of the first day of the week to the end that he might fulfill the types and prophecies of the scripture Gen. 22. Gen. 41. Jon. 2. 3. S. Mat. 16.21 and also his Evangelicall word whereby he had promised his resurrection upon that day And that his Church in all her members might know and believe that he had fully conquered and subdued death And that he might fully manifest himselfe to be the Son of God S. Joh. 10.17 18. and Lord of life and that he dyed not by compulsion but of his own free will And to the end that he might make a gracious and effectuall application of his obedience and of his sufferings and of his death to all true believers by ascending into heaven Heb. 9.24 Rom. 8.34 S. Joh. 2.1 2. to appear in the presence of God and to make intercession for them and to be their advocate with the Father Upon all these respects and for all these great waighty causes he delayed no time but early in the morning somewhat before day and to that end that he might with all speed comfort his sorrowfull Disciples who as yet believed not that he would rise againe by his own power and virtue S. Joh. 20.9 he arose from the dead and went out of the sepulchre leaving behind him the linnen clothes and the napkin wrapped together in a place by it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stone which was rolled S. Jo. 20.6 7. yet remaining upon the door of the sepulchre Theoph. in Mat. 28. Then was there a great earthquake S. Mat. 28.2 for the Angell of the Lord descended from heaven and came and rolled back the stone from the door and sate upon it His countenance was like lightning 3 and his raiment white as snow And for feare of him the keepers did shake and became as dead men Such was the cause of the earthquake 4. and of the comming of the Angell It was not to role back the stone to the end that his body might come forth
blow Trumpets But for what cause this feast was instituted whether in memory of that Trumpet which sounded upon mount Sinai when the Law was given or of the deliverance of Isaac when Abraham would have offered him up upon the mount Moriah and he was exchanged for a Ram caught by his hornes in a thicket the memory whereof was renewed by blowing up those Trumpets of Rams horns or rather in memory of those great and memorable Victories which the people of Israel valiantly atchieved before they were setled peaceably in the land of promise it is more then we can now determine It was a solemn feast and honorable mention is made of it in the book of Psalms Blow up the Trumpet in the new moon in the time appointed Psal 81.3 on our solemne feast day The day of attonement The day of Attonement was upon the tenth day of the same moneth so called because by such solemn ceremonies and sacrifices as are set forth Levit. cap. 16. 23 the Priest did make an attonement for the people did expiate their sins and reconcile them to God It was kept in memory of that reconciliation which was made betwixt God and the people after they had sinned against him in the matter of the golden Calfe Jer. 36.6 It was dies jejunii the fasting day For upon that day they were commanded to fast and to afflict their soules And Josephus saith that all the people did fast upon that day and that whosoever did not upon that day fast and afflict his soul he was to be put to death And that if any man should work upon that day he was to be put to death Such and so severe was the Law on that behalf For whatsoever soul it be said the Law that shall not be afflicted in that same day Levit. 23 29 30. he shall be cut off from among his people And whatsoever soule it be that doth any work in that same day the same soul will I destroy from among his people Upon the fifteenth day of the same moneth also began the feast of Tabernacles The feast of Tabernacles which was to put them in remembrance that they dwelt in Tents and Tabernacles in the wilderness by the space of forty years At which Feast all the tribes were to go up to that place where he should fix his worship and upon the first day of this feast they did rest from labour and did take the boughes of goodly trees the branches of Palm trees and the boughes of thick trees and Willows of the brook and they did go forth and dwell in Tabernacles seaven dayes with great joy and rejoycing They say that at this feast they did sing the eighty fourth Psalme How amiable are thy Tabernacles O Lord of hosts c. Concerning which feast they that will know more let them read Levit. cap. 23. Num. cap. 29. Nehem. cap. 8. and likewise Josephus in the third book of his Antiquities cap. 10. On the day following which was the eighth day and the two and twentieth day of the moneth there was another feast or solemn assembly an holy convocation on which they might do no work and then the tribes being at Jerusalem they brought in the revenue for repair of the Temple to defrey the charge of the sacrifices and for the maintenance of the Priests and Levites The Sabbatary seventh year The sabbath of the seventh year or sabbath of the seventh year was a Sabbath for the whole year And that year they dismissed all their bondmen and bondwomen which were Hebrews and the earth it selfe had rest for that year For they might neither ear nor sow nor reap nor mow nor carry any thing into their barns for that whole year And the fruits which the earth it self brought of its own accord Exod. 23. Levit. 25. Deut. 15. were common to all those that would make use thereof as well to those of the country as to strangers without forbidding or reservation The Jubile of the fiftieth year The Jubile of the fiftieth year was proclaimed by blowing up of Trumpets of Rams hornes and then the earth must rest for the space of a whole year even from the tenth day of September upon which day the Trumpet was to proclaim the Jubilee till the tenth day of September in the next year During all which time they might neither ear nor sow nor reap nor mow nor gather that which grew of it self It was a year of liberty for in that year all servants went forth perpetually free and every one that had sold his possession did in that year return unto it again Levit. 25. It was called Jubile from the Trumpets of Rams hornes wherewith it was proclaimed which the Hebrews call Jobelins But of all these things the Mysterie The Mysterie was most excellent for the quotidian profeast and daily sacrifice did as is said before in the Mysterie set forth S. Joh. 1.29 Christ that lambe of God which taketh away the sin of the world For he is the perpetuall sacrifice he was the sacrifice before the Law offered up in the mysterie by Abel Seth Noah Sem Abraham Isaac Jacob and by all the Fathers who by their sacrifices testified that they expected no other sacrifice but that promised seed who should be sacrificed for the sinnes of the whole world He was the sacrifice under the Law he is an eternall sacrifice Jesus Christ the same yesterday and to day and for ever Heb. 13.8 The new moons or monthly Sabbaths did set forth Christ the light of the World who being sent into the World hath enlightned it by his preaching by his miracles and by his most holy and most blessed spirit I am saith he the light of the world he that followeth me shall not walk in darkness but shall have the light of life Before he came in the flesh the faithfull S. Joh. 8.12 by the spirituall eyes of faith did look on him as on the light to come for so the Prophet Isaiah did look upon him and did fore-know and fore-tell of him by the spirit of prophesie The people said he that walked in darkness have seen a great light they that dwell in the land of the shadow of death upon them hath the light shined Jsai 9.2 Luc. 2.29.30 31 32. And when he was come then did they welcome that light Lord said old Simeon in his song now lettest thou thy servant depart in peace according to thy word For mine eyes have seene thy salvation which thou hast prepared before the face of all people A light to lighten the Gentiles and the glory of thy people Israel The sabbath of the seaventh day did signifie Jesus Christ who is the true rest in whom and upon whom all the faithfull do rest for he is that true sabbath who giveth true spirituall rest unto the world and without whom there is no true rest to be had Therefore when Christ the sabbath signified
how shall it be known that the Law was holy and just and good and necessary for those times and for that people Was it so because that Abraham and his seed who had need of circumcision and were bound in duty to keep the Law were circumiised and did keep the Law Or was it because the word made flesh who had no need of circumcision nor was obliged by any duty to be circumcised and to keep the Law was yet circumcised and did keep the law Certainly a man cannot but rationally conclude that Law in every part thereof to be holy and just and good and most necessary for those to whom it was commanded whereunto the sonne of God himself by voluntary dispensation became obedient 2ly He became obedient to it that by the observation of it he might consummate S. Mat. 5.17 and finish it in himselfe for the whole law was ordinated unto him 3ly That by his voluntary obedience he might remove all occasion of scandall from the Jewes to the end that they might neither complain of the hardness of their own condition as being obliged to bear the yoke and burthen of the Law nor yet refuse to be saved by that Messiah who submitted himself to the like condition with them And finally that by his obedience to the law Gal. 4.5 6. In what maner Christ became obedient to the Law he might purchase true liberty and an eternall redemption to them that were under the law Therefore his obedience to the law was double active and passive His active obedience was his full absolute and perfect fulfilling of the law to the least jot or tittle of the same so that look what obedience soever the law required Christ performed Three things there were which did require of Christ such a perfect obedience to the works of the law 1. The justice of God and that whether we look upon the nature of God himself who is infinitely just For how can it stand vvith the infinite justice of God to save a man but by such a justice either proper to himself or imputed to him by some other or if peradventure we look upon the will of God revealed in his lavv an everlasting rule of righteousness for vvhat other vvay hath God opened to everlasting life by that everlasting rule Exo. 20.6 but obedience I shew mercy unto thousands saith he of them that love me and keepe my commandements It vvas Gods justice vvhich exacted Christ his active obedience in fulfilling the lavv for mans redemption Christ is the end of the law for righteousness to every one that believeth Rom. 10.4 2ly His mediatorship vvhereby he became our surety or pledge therefore of his ovvn free vvill must he do and suffer for us men Heb. 7.22 and for our salvation all those things vvhich all mankind vvere necessarily obliged both to do and to suffer For vvhich cause it vvas not only necessary that he should die for all mankind but that he should also fulfill the vvhole lavv for them for both these things vvere laid as a due debt upon all the sonnes of Adam Gal. 4.4 5. namely to fulfill the law to die because they had not fulfilled it 3ly The salvation of all mankind by a deliverance from death by a donation of life both vvhich can no othervvise be obtained but by his active obedience The first by the expiation of sin the second Rom. 3.24 25. by the gift of righteousness And such vvas the active obedience of Christ His passive obedience was his sacrifice or passion whereby he suffered in his own person all those punishments and indignities which God in his wisdom had decreed to be laid upon his person for satisfaction to divine justice Which passive obedience was necessary upon three respects 1. In respect of God for his law was transgressed and therefore his justice would not be satisfied but by punishments answerable to the same the blood of the Redeemer therefore must be had for satisfaction to divine justice For it is not possible that the blood of bulls and of goates Heb. 10.4 should take away sinnes 2ly In respect of Christ for he being our surety and pledge did suffer for us Isa 53.4 so that look what we should have suffered for our sins the same according to an absolute quantity was laid upon him Lastly In respect of our selves Rom. 4.25 who by death were to be delivered from death This was shewed by all those beasts that were killed by the Leviticall law and expresly affirmed by the Apostle St. Peter 1 Pet. 1.19 that out redemption is by the precious blood of Christ So then there is a double debt of all mankind that they should fulfill the law every moment from their first beginning in a double puritie a purity of nature and a purity of workes which debt was primordially imposed upon mankind in the creation and is exacted by the law of God The second debt is due satisfaction for the transgression of it For this double debt Christ was the surety and because none of the sons of Adam could pay it for themselves Christ hath paid it for them all and God accepteth his obedience as a full satisfaction according to the tenour of his own law effectuall unto all those who by a true justifying and saving faith do render him up unto the Father for their surety having onely to plead the satisfaction made by him Upon this respect that neither God in the first institution of it By whom it was that Christ was probably circumcised nor the law which afterward confirmed and required the use of it to the end that the party circumcised might become a debtor to the whole law ordained or said any thing concerning the minister of circumcision by whom and by whose hand the prepuce should be cut off although I should think it convenient and answerable to the dignity of that Sacrament that such an office should be performed by the Priests or Levites as by sacred persons yet because I find no such thing by divine institution or legall precept and do find that not only Zipporah the wife of Moses did circumcise her son Exod. 4.25 but that in all probability those callimartyrs who were put to death for doing contrary to the Edict of Antiochus 1 Mac. 1.6 had circumcised their children with their own hands I shall easily be induced to assent unto those who think that office to be most probably performed by the holy hands of the most blessed virgin but because it is no matter of faith I shall not be positive in defining of it I find nothing ordained neither by divine institution nor by legall injunction nor yet from the example of Joshuah who circumcised the people in Gilgal Jos 5. for imposing of names in circumcision The custom no doubt vvas most ancient and commendable having its originall from Abraham who had his name changed the day that he was circumcised Gen. 17.
of Jordan S. Mat. 3.6 Act. 8.38 and that Saint Philip baptized the Eunuch in the same manner it is altogether as probable that those three thousand who were baptized by Saint Peter and the other Apostles in one day Act. 2 41. and that at Hierusalem were not dipped but sprinkled with water If any will object against the use of our Church which baptizeth by aspersion the custome of other Churches which baptize only by immersion let him learn to know that which Saint Gregory to Leander a bishop layeth downe as a rule In una fide nihil officit sanctae ecclesiae consuetudo diversa So long as the faith be one and the same a different custome bringeth to the holy Church no detriment at all The internall part The internal part or thing of the signe communiter is Christ for he is res sacramenti the thing exhibited in that sacrament and in every sacrament and that upon three principall respects 1st In respect of his person for Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ God and man is exhibited as well in regard of his divinity as of his human nature 2ly In respect of his merit in that the variety and utility of the death of Christ whereby he purchased life for us is propounded and confirmed 3ly In respect of his benefits for look what Christ had and what Christ did he setteth forth by his sacraments testifying by the visible signes that he had them and did them for us which benefits Saint Paul reduceth to foure heads wisdome 1 Cor. 1.30 righteousnesse sanctification and redemption But the internall part or thing of the signe properly is 1st The precious blood of Christ shed for the remission of sins whereby our souls and bodies are so clean washed from originall and all actuall sins that they shal never be imputed It is that blood of sprinckling Heb. 12.24 that speaketh better things than that of Abel Abels blood was vox sanguinum the voice of blood and it cryed aloud but it cryed for vengeance Eph. 1.7 not for remission of sins but the voice of Christ his blood is remission of sins 2ly The spirituall efficacy of the same blood whereby we are regenerate and born again by the mortification of the flesh and by the vivification or quickening of the spirit For these things doth God require by the very text and tenour of his covenant of all those who are initiated to Christ and consecrated and by the signe or seal of the covenant Rom. 6.3 4. do give their names to him 3ly That neer union and conjunction betwixt Christ and us whereby we are so joyned unto Christ and Christ to us that we have put him on Gal. 3.27 and are verily and indeed made partakers of his person of his merit and of all his benefits The analogicall and sacramentall relation The analogicall or sacramentall re ation betwixt the signes and the things signified consisteth in three things 1st In signification for by a most convenient proportion or similitude the water of Baptisme doth signifie the blood of Christ and the dipping of the person baptized into that water or the sprinckling of that water upon him the death of the old man by mortification of the flesh and the life of the new man by the vivification of the spirit And the communion of the Baptisme of the faithfull with Christ doth fitly set forth that neer conjunction which is betwixt Christ and them in that he also was baptized This is a new birth if we die unto sin which is signified and represented when we are dipped into the water or when the water is sprinckled upon us for then we are as it were laid into the grave and are given to understand that we die unto sin by vertue of Christ his death who was buried in the grave And if we live unto righteousnesse which is signified and represented when we are taken up from the water for then we do as it were rise out of the grave and are given to understand again that we live unto God by vertue of Christ his resurrection Hos 6.2 who was raised again from the dead upon the third day 2ly This analogicall or sacramentall relation consisteth in obsignation And that because as well the verity of that similitude which is betwixt the signe and the thing of the signe is confirmed as also because that the power and efficacy of them both in the lawfull use of that sacrament is assured by the seal For when the Eunuch said unto St. Philip See here is water what doth hinder me to he baptized Act. 8.36 to receive a full assurance by the seal St. Philip said If thou believest with all thine heart thou mayest 37. 3ly In Praebition For the things signified and represented in Baptisme the same by baptisme are made good unto the person baptized not by virtue of the outward act of baptisme ex opere operato but sacramentally and by faith 1. Because by that sacrament he doth exhibit them to the minds of those that believe as if they were visibly present And again because he doth thereby as by his own seale assure them that those things are certainly made good in the soule which are shewed and promised by the visible signe When they cryed out to the Apostle St. Peter and to the rest of the Apostles saying Men and brethren what shall we do St. Peter sends them away to the Sacrament of baptisme saying Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost Act. 2.38 Rebecca who was a type of the Church found Abrahams servant at the well of water and the Church it self as St Augustine saith found Christ at the sacrament of Baptisme The ends for which the sacrament of Baptisme was instituted and ordained For what causes Baptisme was ordained are either primary and antecedent or secundary and consequent The first respect our faith towards God the second our confession before men Upon the first respect the end of baptism is to signifie to seal to deliver in a sacramental manner the remission of our sinnes the benefit of our regeneration and our union with Christ I say first the remission of our sins for howsoever it must be affirmed that sinne for so the state of nature doth remain in those that have received remission of sinnes in baptisme as touching the matter the root and disease of sin like the head of an arrow sticking still in the flesh though the deadly wound be cured yet for the state of the person baptized it is taken away in as much as concerneth the guilt or forme of sin Act. 2.38 which is not imputed to the believer For baptisme is given for the remission of sinnes And is as Tertullian saith The ablution of sins which faith obtaineth sealed up in the Father the Son and the holy
Salome maried to Alexas and two wives Malthace a Samaritan and Mariamne who was niece to Hercanus by Alexandra his daughter and of the Assamonaean family By Malthace he had three sons Archelaus who raigned after him in Judea of whom St. Mat. 2.22 and Herod Antipas Tetrarch of Galilee and Philip Tetrarch of Iturea and of the region of Trachonitis of whom St. Luc. 3.1 By Mariamne the Assamonaean he had two sons Aristobulus and Alexander Aristobulus had to wife Bernice the daughter of Salome his fathers sister and of her he had a daughter whose name was Herodias But these were not all the wives that Herod had for he had also to wife another Mariamne the daughter of Simon Boethus the high priest born in Alexandria by whom he had also a son whose name was Herod this Herod married Herodias and had by her a daughter whose name was Salome and then he dyed After whose death Herodias married Philip Tetrarch of Iturea a second husband the brother of Herod Antipas by father and mother and both of them brethren to Herod deceased by the fathers side Herod Antipas falls in love with Herodias his brother Philips wife and she consenteth to forsake Philip her husband and did so Herod Antipas for so it was agreed betwixt them repuding his lawfull wife who was the daughter of Aretas king of Arabia took unto him this Herodias who was the wife of Philip his owne brother both by father and mother as is said before and had her home to his house together with Salome her daughter but Philip whom she had forsaken lived still and died not till in the twentieth year of Tiberius the Emperour after that he had governed his Province thirty and seven years as Josephus saith a good and quiet man ready to do justice to all men at all times he obtained a sumptuous funerall and was laid into a monument which himselfe had builded Antiq. lib. 18. cap. 6. Such were the incestuous marriages of the Herodian family But hinc illae lachrymae For Saint John the Baptist comming out of Judea into Galilee as before is said and having accesse unto Herods court was had in esteem by Herod himselfe S. Mar. 6.20 who observed him and when he heard him he did many things and heard him gladly But Saint Iohn knew not how to daube with untempered morter he could not dissemble the sins and vices of the court nor would he permit a sin so hainous to be unreproved but told Herod plainly It is not lawfull for thee to have her S. Mat. 14.4 Levit. 18.16 Levit. 20.21 Saint Iohn spake law for the law of God saith Thou shalt not uncover the nakednesse of thy brothers wife it is thy brothers nakednesse And if a man shall take his brothers wife it is an unclean thing he hath uncovered his brothers nakednesse they shall be childlesse Herodias the cause of her hatred against Saint John Hence sprung the hatred of Herodias against Saint John who for that cause had a quarrell against him and would have killed him if she could She was impudent and was not ashamed of her uncleannesse she was proud and obstinate so that she would not endure reproof Besides it is well observed by venerable Bede she did fear lest that Herod should at length repent or be reconciled to his brother whereby it would come to passe that this her incestuous mariage should be dissolved Therefore watched she all opportunities to destroy him and no doubt had counselled her daughter to do the like having by her importunity so far prevailed with Herod that he had laid hold on him and laid him a prisoner in bonds in the castle of Machaerun which was a frontire town betwixt his and Aretas king of Arabia Petraeaes country Herod also himselfe I suppose was not difficultly induced to imprison him whom he knew to be a just man and an holy justum quoad homines sanctum quoad Deum S. Mar. 6 20. just to men-ward holy to God-ward as the Glosse saith such is the rage of unlawfull lust He was vvilling but durst not put him to death and when he would have done it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he feared the multitude lest they should make insurrection and revolt from his government because they counted him as a prophet S. Mat. 14.5 But Herodias did neither fear nor care what would come after so that she might have her will to wash away her present fear in the innocent blood of the Baptist Therefore attending all seasons at length there came a convenient day It was the birth-day of this Herod Antipas which of custome he did solemnize anniversarily an old custome in the courts of princes especially pagan for the solemnity whereof he made a supper to his Lords high captains and chiefe estates of Galilee and then the foresaid Salome the daughter of Herodias by her first husband Herod came into the presence and danced before Herod Antipas and before all his guests Wherewith he was so much taken that he bad her to ask whatsoever she would swearing that whatsoever she should ask he would give it her to the halfe of his kingdom She who had been pre-instructed by her mother Herodias S. Mat 14.8 upon all occasions to work the destruction of St. John the Baptist went in presently and acquainted her mother how matters had passed betwixt the king and her demanding her advice what she should ask She counselleth that setting all other demands aside she should ask the head of the Baptist as being of more consequence to them both then any thing else which the Tetrarch could give And so it followeth in the Evangelist that she came in straight way with haste unto the King and asked saying I will that thou give me by and by in a charger S. Mar. 6.25 the head of John the Baptist And the King was exceeding sorry yet for his oath's sake and for their sakes which sate with him he would not reject her 26 And immediately the King sent not to the castle of Maehaerun which was in the confines of his countrey remote but to some neerer place whither he had removed him to another prison 27 and from whence he might presently send for his head an executioner and he went and beheaded him in prison 28. S. Mat. 14.9 10 11. And brought his head in a Charger and gave it to the damosell and the damosell gave it to her mother Thus was the blood of that righteous man most unjustly spilt but his body whether at Samaria then called Sebast The body buried by his Disciples in honour of Augustus Caesar or in what other place it is not mentioned was buried by his Disciples who so soon as they heard of it took it up and buried it and went and told Jesus But his head remained in the power of wicked Herodias S. Mat. 14.12 S. Mar. 6.29 by whom they say it was secretly buried 〈◊〉 〈◊〉 〈◊〉 〈◊〉
they might touch if it were but the borders of his garment and as many as touched him were made whole All which in effect is also reported by Saint Matthew 56. S. Mat. 14.34 35 36. But Saint Iohn proceeds in the story cap. 6. setting down at large that Sermon of his wherein he reproveth the people flocking after him and all the fleshly hearers of his word preacheth unto them the bread which he will give telling that he is come from heaven and therefore that he is able to give such bread as can quicken the world even his own flesh and that himself is the bread of life to all that believe At which doctrin many of his Disciples were offended revolted from him and walked no more with him though he had told them that they should see by his ascension into heaven that he came down from heaven Yet the twelve would not forsake him because he had the words of eternal life and because they did believe and were sure that he is Christ the son of the living God Upon which confession of theirs made by St. Peter he intimateth the treason of Judas whom he saith to be a devill knowing that the devill would enter into him and put it into his heart that he should betray him About that time there came from Hierusalem into Galilee Pharisees and certain Scribes who observing the demeanour of Christs Disciples The Disciples eat with unwashen hands S. Mat. 15.2 and that some of them did sit down to meat and did eat with unwashen hands they took occasion from thence to fly upon Christ himself saying Why do thy Disciples transgress the tradition of the elders for they wash not their hands when they eat bread The Pharisees and all the Jewes had many washings and purifications by water superadded to those which Moses ordained as the washing of cups and pots and brazen vessels and tables to wash when they came from the market and to wash their hands before they did eat and such like they called these the traditions of the elders and did carefully observe them as necessary duties Traditions of the Pharises reproved and the neglect of them they utterly condemned Christ therefore defendeth his Disciples by reproving their hypocrisie whereby they laid aside the commandements of God for their traditions sake And by shewing wherein they did so For Moses said Honour thy father and thy mother and who so curseth father or mother S. Mar. 7.10 11. let him dye the death But ye say if a man shall say to his father or mother Corban that is to say a gift a gift devoted to the sacred treasury by whatsoever thou mightest be profited by me Corban what it was he shall be free We read in the book of Kings that when Iehoash would repair the Temple which was then in decay 2 King 12.9 Iehoiada the Priest took a chest and bored an hole in the lid of it and set it beside the Altar That chest the Iewes called Corban a gift from the office which it had or use whereto it was put which was to keep and contain the money given towards the reparation of the Temple but the Greeks called it Gazophylacium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the treasure was kept there Howbeit under the second temple it was no more a single chest but a capacious building called the Treasury The tradition of the Pharisees therefore was S. Mar. 12 41 S. Luc. 21.1 that they who would give to the Corban and put in their gifts there should not be obliged to any other charity no not to the reliefe of their own parents by which tradition of theirs they made the commandment of God of none effect This offended the Pharisees but he regardeth not the offence which they took seeing they were justly reproved and were the blinde leaders of the blinde S. Mat. 15.13 14. v. 16 17 18 19 20. S. Mar. 7.18 19 20 21 22 23. who should fall into the ditch with those that were led by them And to the people he yeelded the reason of that which they reproved and again to his Disciples shewing the ground of the Pharisaicall washing to wit that meats otherwise defile the soul to be false Having thus shaken off the cavilling Scribes and Pharisees he went into the borders of Tyre and Sidon cities of Phoenicia in the tribe of Nepthali yet never subdued but alwaies inhabited by Gentiles He went thither to obscure himselfe for a time for Saint Mark saith that he entred into an house and would have no man know it but he could not be hid S. Mar. 7.24 The dauâ—hter of the Canaanitish woman healed For a certain woman who was a Greek or Gentile of the stock and progeny of the Canaanites came to supplicate him on the behalfe of her daughter grievously vexed with a devill the faith of which woman was notable for she came and fell at his feet freely acknowledging him the Messiah Have mercy on me O Lord thou son of David At first he seemed altogether to neglect her for he gave her no answer Then to reject her for his disciples besought him to send her away 3ly To excuse himselfe as being sent only to the lost sheep of the house of Israel And when she would not be so answered but still persisted to worship him and to cry unto him then fourthly he reproached her calls her dog and that it is not meet to take the childrens bread and to cast it to dogs That when she acknowledged to be true and yet beg'd the crumbes of his mercy then obtained she her petition S Mat. 15 28 S. Mar. 7.29 with that singular Elogium O woman great is thy faith be it unto thee even as thou wilt For this saying go thy way the devill is gone out of thy daughter Being departed from the coasts of Tyre and Sidon he came unto the sea of Galilee S. Mar. 7.31 Concerning Decapolis through the midst of the coasts of Decapolis Which country took its name from those ten principall cities which were scituated in it That country I take it to be which the Scripture calleth Gilead and was a part of Galilee lying beyond Jordan towards the East and was so named of that heap of stones which Laban and Iacob made Gen. 31.47 48 Num. 32.26 Deut. 3 10.12 Josh 3.8 for a witnesse betwixt them and was given to the Reubenites and Gadites for their inheritance together with the halfe tribe of Manasseh Which those ten cities were from which that region took its name I will not contend there were many fair cities in that land At the request of the people of that place he healed a man that was deafe and had an impediment in his speech One cured that was deaf and had an impediment in his speech S Mar. 7.33 34 he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that could not speak but with great difficulty He cured him with greater ceremonie
So was the Scripture fulfilled They parted my raiment among them S. Joh. 19.24 and for my vesture they did cast lots He was broken and poured out in his soul by fear By fear of that bitter cup which he was to drinke he feared it and did pray against it O my Father S. Mat. 26.39 if it be possible let this cup passe from me He feared hell and the judgment of God due to mankinde for sin made his by imputation by such a fear as was possible for him to fear them And there is a fourfold fear of hell A foure-fold fear of hell and of the judgment of God There is a fear whereby a man doth carefully decline it such a fear is in all the Saints and servants of God and was in Christ in a speciall manner who is the Lord of all the Saints There is a fear whereby a man doth anxiously or carefully conflict with it such a fear none of all the saints could avoid nor would Christ avoid it as my learned author saith in that he was to be made a sacrifice for us whose prayers and supplications vvere therefore offered up with strong crying and tears Heb. 5.7 unto him that was able to save him from death and was heard in that he feared Ne absorberetur that he should not be svvallovved up by it There is a fear vvhereby a man despaireth utterly it is the fear of those that cannot truely repent Gen. 4.13 S. Mat. 27.4 and vvas in Cain and in Judas Iscariot but such a fear is never to be found in any of all the Saints nor vvas it possible to be in Christ vvho had no sin There is a fear of hell in hell vvhich the damned retain as a part of their punishment S. Mar. 9.44 never dying worme and inextinguishible fire He vvas broken and poured out in his soul by griefe for he was a man of sorrowes Isa 53.3 4 5. and acquainted with griefe He did bear our griefs and carry our sorrowes he was stricken smitten of God and afflicted yet not for his owne but for our transgressions Lam. 1.12 Behold and see if there be any sorrow like unto my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fierce anger He was broken and poured out in soul by heavinesse It was a grievious dump and heavinesse that was over his soul wherewith he was amazed and very heavy as Saint Mark noteth when he said unto his disciples that his soul was exceeding sorrowfull unto death S. Mar. 14.34 Finally he was broken and poured out in soul byshame The death of the crosse was a most shamefull and a most ignominious death being therefore affected as a man he could not but shame to have that his chast body exposed naked all bloody at midday to the view of his blessed mother his disciples kindred acquaintance and to be made a scorn and greedy spectacle to his wicked enemies But he endured the crosse Heb. 12.2 and despised the shame as the Scripture noteth We cannot tell how many and how great his sufferings in soule were who knowes the number or extent of them therefore have we to make it in our prayers as the Greeks do in their Liturgies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By thy unknown sufferings O Christ deliver us He was broken and poured out in his body and that in all the parts of it In his hands and in his feet by the tearing nails in his head by the wounding thornes in his side by the piercing spear in his face by the unclean spittings and cruell buffetings and all over by the mercilesse whip Not from his side alone but from all the parts of the body of this true Pelican spouted forth unto us his reviving blood wherein he was similis factus Pelicano Ps 102.6 like unto the Pelican He was broken and poured out in all his senses In his feeling saith Mr. William Austen by the blowes bloody thornes nails and scourges In his taste by vinegar In his smell by hanging in a filthy stinking place of rotten dead mens skulls In his hearing by their base taunts and blasphemies In his sight by seeing those for whom he dyed and dearly loved doing all this and those that dearly loved him his mother and Saint John stand by weeping The feeling of all which was so sensible unto him that in Ieremy he calls from his crosse to all that go by the way to consider it Lam. 1.12 and see if there were any pain like his And now after all upon an Attendite and a Videle on a sufficient view and enquiry a non sicut is returned And that upon good reason For none ever suffered for such a cause therefore none ever felt such pains Excessere saith Thomas for their extent Par. 3. 46. art 6. Excessere omnes dolores quos homines pati possunt in hac vita When God will suffer pain to make him die in all that wherein it was possible for him to die what pain must that be Certainly as much as humanity could bear so much did he endure till sense of pain made him past sense and his noble soul expired suffering in the mean time the violence of his passion by the fortitude of his patience Medit. for good friday He brake the bread and he took the cup. He did give and distribute unto them the bread which he had broken and the cup which he had taken He gave unto them the bread which he had broken and the cup which he had taken And not the bread and the cup only but in by and with that bread and cup he gave his most precious body and blood For the res sacramenti the thing of the sacrament is generally all that which faith doth apprehend to salvation and everlasting life Now that next and immediately is Christ himselfe who is the thing of the sacrament three manner of waies by his person by his merits and by his benefits By his person for whole Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man is exhibited therein as well in respect of his Divinity as also in reguard of his humanity although in the divine institution of it mention be made more specially of the human nature and a peculiar regard be had thereunto 1st Because in that nature he is consubstantiall with us and that blessed Seed in whom all the families of the earth are blessed 2ly Because in that nature he merited for us 3ly Because by that nature we come to his Divinity and do obtain grace with God By his merit for both the verity and utility of the death of Christ by which he purchased life for us is propounded and confirmed thereby By his benefits for look what Christ had and what Christ did he testifieth by his sacraments that he had them and did them for us men and for our salvation Which benefits Saint Paul reduceth to foure heads wisedome 1
lost his procuratorship and Caesars favour and fled to Vienâ—a in France where living in exile after he had sustained much misery he kill'd himselfe Euseb Ec. hist lib. 2. cap. 7. Neither did Annas and Caiaphas or the Scribes and Pharisees escape unpunished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Nicephorus Who also were deservedly and diversly punished for that they had unjustly promoted the death of Christ Lib. 2. cap. 10. No nor the whole nation upon whom the curse fell and is to this day according as they had most wickedly imprecated upon themselves Being led away to be crucified he did bear his own crosse through the streets of Hierusalem He beareth his own cross as vvas the manner of malefactours it should seem condemned by the Romans but vvas indeed to fulfill the type for Isaac did bear the vvood of the sacrifice and vvas sacrificed in the ram to shevv that Christ should bear his crosse but should only suffer and be made a sacrifice in the human nature He is led out of the city to be crucified as vvas the manner of the Jewes to do by those that vvere condemned to death but vvas foreshevved of Christ in the bodies of those beasts vvhich vvere burnt without the campe Heb 13.11 12. Thus having born his crosse some part of the vvay they encounter vvith one Simon a Cyrenian a Cyrenian by birth though othervvise a Jew the father of Alexander and Rufus Simon of Cyrene compelled to bear his crosse vvho are expresly named either because I suppose they vvere vvell knovvn in the city or else peradventure because they vvere of note among the disciples of Christ when Saint Mark wrote his evangelicall history Upon him comming out of the country at that instant they laid his crosse for that after his scourging and other injuries as bufferings and the effusion of his blood by the thornes wherewith he was twice crowned being also kept from sleep all that night the human nature by divine dispensation and to shew that he was very man fainted and sunk under the burthen of it So this Simon bare his crosse by compulsion following after him S. Mat. 27.32 S. Mar. 15.21 S. Luc. 23.26 27 28 29 30 31. S. Joh. 19.16 17. Mount Calvary There being also a great company of people which followed and women who bewailed and lamented him to whom he turned about foretelling the miseries and miserable destruction of that wicked city Hierusalem shortly to approach And in that manner they bring him to the place of execution which was an hill standing on the west side of the city being a part of the mount Gihon called Calvary but in the Hebrew tongue Golgotha the place of a skull Which name it had as many of the Fathers do probably affirme by occasion that Adam was buried there and his scull found in that place which was not without divine dispensation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saith Theophylact That so death might be destroyed in the same place where it took its beginning in Mar. 15. Howsoever Bede thinketh that it took its name from the heads of malefactours condemned to die which were cut off in that place Some also will have it to be so called from the bones of the dead which were carried and heaped up there And possible it is that the malefactors might be executed and their heads cut off and the bones of the dead also be heaped up in that place where Adams skul was found Having brought him thither they gave him to drink wine mingled with myrrhe but he received it not They give him wine mingled with myrrh S. Mar. 15.23 And in that he received it not I am easily induced to think that it was some potion which the Iewes were wont to give to those that were to be crucified to revive their spirits and that they might with the greater courage undergo their torments which he therefore would not receive a point to be specially observed in the Evangelist because he needed it not and because by divine dispensation he would admit no human help in any thing towards that work which he was to do Nor would he receive any potion to stupifie his senses or to revive or exhilarate his spirits He is fastened to the crosse Deut. 21.23 Having refused the wine he was fastned to the crosse that so he might die the cursed death and be made a curse in his death according to the Scripture Ipse habitus crucis fines summitates habet quinque duos in longitudinem duos in latitudine unum in medio ubi requiescit qui clavis affigitur Iren. lib. 2. cap. 42. The cross therefore was made of three pieces of wood The form of the cross the one was fastned upright in the ground to which the back was applyed the second was a crosse beam going overthwart to which the hands the armes being stretched out at length were nailed The third piece was sub-pedaneous upon which the party that vvas crucified did stand and vvas about the midst of the first vvhich stood upright in the ground to which he had his feet set close together and severally nailed In this manner vvas Christ crucified being nailed to the cross vvith foure nails vvhereof two did nail his hands to the crosse beam above and two his feet to that piece belovv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as saith Iustine Martyr upon vvhich they that are crucified are carried or sustained Dialog cum Tryph. In the same manner also vvere the tvvo malefactours that vvere crucified vvith him nailed to the severall crosses upon vvhich they vvere crucified and such crosses vvere also called patibuli à patendo because the bodies that vvere crucified upon them vvere laid open and extreamly racked as Tertullian saith in patibulo corpore expanso the body expanded upon the cross lib de pudicitia cap. 22. Aloft upon that part of the cross which was super-eminent to his head was affixed as it should seeme a table wherein was written by Pilate that which Saint John calleth a Title St. Mark the Superscription of his accusation The superscription of his accusation that is to say a superscription setting forth the crime of which he was accused and for which he was condemned in these words Jesus of Nazareth king of the Jews For he was condemned because he affirmed himself to be a king a true king and king of the Jews This title was written in Hebrew Greek and Latin that so it might be read of all the people and that all that passed by might read and understand the cause of his crucifixion Which three tongues as St. Augustine observed had eminency above the rest the Hebrew for the Iews sake who gloryed in the law of God the Greek for the wise men of the Gentiles sake viz. for the Greeks or Gentiles sake who sought after wisdom worldly wisdome and humane learning The Latin for the Romans sake who then had the Empire over many 1 Cor.
space of eleven years till she dyed in the nine and fiftieth year of her age Niceph. lib. 2. cap. 5. Having so disposed of his mother then cryed he out with a loud voice Eli Eli lamasabachthani My God He cryeth out upon the cross my God why hast thou forsaken me Qui non dissolvit unionem subtraxit tamen visionem The Father had not dissolved the hypostaticall union but he had subtracted the divine vision which the manhood alwaies had in the Godhead therefore he complains that he was forsaken These were his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those unknown sufferings of his which no human understanding is able to comprehend Some of the standers by hearing him to cry out in that manner said that he called for Elias and that they would stay and see whether Elias would come and take him down from the cross Who they were that said so it is not mentioned St. Hierom thinketh that they might be Roman Souldiers who not understanding the propriety of the Hebrew language thought that he had invocated Elias when they heard him to say Eli Eli. But saith he if we will understand them to be Iewes that then they according to their old wont did this to infame him of imbecillity as if he had implored succour of Elias Indeed I think them to be Iewes the chiefe priests scribes and elders who had before mocked and obrayded him with his trust and affiance in God and do now out of malice and with subsannation say that he had forsaken God and betaken himselfe to Elias whom he called out of the earthly Paradise where they supposed him to be kept till the comming of the Messiah and that he should then come forth from thence and annoint him to come unto his reliefe Then he complaineth of thirst saying He complaneth of thirst Jud. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I thirst That thirst of his was a considerable part of his passion and no small affliction For we find in the scripture that Sisara was more afflicted with thirst then with the fear of death And when Sampson had beaten down the Philistims Jud. 15.18 and killed a thousand of them he then complained that he should die for thirst Hereupon one of them runneth and filled a spunge of vineger and put it upon hyspop a reed or stalk of hysop which it seems grows of great length in that country like unto a reed and put it to his mouth it was a prepared potion as St. Chrysostom observeth for those that were condemned and for that cause the vineger and hysop were there in a readiness to be given unto them when they should complain of thirst of which when he had tasted he said no more but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Mat. 27.46 47 48 49 50 S. Mar. 15.34 35 36 37. S Luc. 23.46 S. Joh. 19.28.29 30. He giveth up the Ghost It is finished intimating thereby that his passion and those things which were prefigured and praedicted concerning it were fulfilled in him So he cryed with a loud voice Father into thy hands I commend my spirit And having said thus be bowed his head and gave up the Ghost He gave it up freely and voluntarily not by compulsion but by divine dispensation he laid it down because he would take it again for he had power to lay it down and he had power to take it again St. Ioh. 10.17 18. This was at the ninth hour But there seemeth to be some difference betwixt the Evangelists The time of his abode upon the cross S. Joh. 19.14 S. Mar. 15.25 as touching the time of his abode upon the cross For St. Iohn saith that it was about the sixt hour when Pilate gave the sentence of condemnation against him and then he said unto the Iewes Behold your king And Saint Mark saith expresly that it was the third hour when they crucified him So that Saint Mark seems to say that he was crucified three hours before he was condemned according to St. Iohn Hence it must needs follow that according to Saint Marke his abode was six hours upon the cross according to Saint Iohn only three But Saint Mark and Saint Iohn wrote by the dictate of one and the same spirit and therefore the difference betwixt them is but seeming He was crucified the same hour that he was condemned and that was the third hour according to Saint Mark if you compute the Iewes artificiall day by twelve hours from the morning which began about six of the clock so that the third hour was according as we account and follow the Romans reckoning the hours from twelve to twelve and beginning at midnight nine of the clock in the fore-noon And yet the sixt houre too according to Saint John that is to say the second part or quarter of the artificiall day for the Jewes did also distinguish the artificiall day into foure equall parts or quarters The first was from the morning to the third houre called the morning the second from the third houre to the sixt called the sixth hour the third was from the sixt houre to the ninth called the ninth houre the fourth from the ninth houre to the twelfth called the evening it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the sixt houre for the sixt houre or second quarter of the day so called was then nigh approaching And this also doth reconcile Saint Ignatius with both the Evangelists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he was condemned by Pilate the third houre that the sixth houre he was crucified that the ninth houre he dyed that before sun-set he was buried Ep. ad Trallian His abode therefore upon the crosse was about the space of six houres Aug. Ser. 119. de temp For the death of the crosse was a lingring death and for the first three houres from the third houre to the sixt houre we read of nothing but of his mockings and revilings mentioned before the sun also shining and imparting its light unto the world as at other times But for the other three houres which were from the sixt houre to the ninth Darkness over all the land and other miracles there was a supernaturall and miraculous defect of light in the sun and a most horrid darknesse if not over the face of the whole world yet at least over all the land of Iudea sufficient to bear witnesse to the God of nature then crucified by their infidelity Which defect was not caused by interposition of the moon for the moon was then in opposition to the sun and in the full whereas all Eclipses are in the new moon and by interposition of the moon S. Mat. 27.45 S. Mar. 15.33 S. Luc. 23.44 shaddowing the light of the sun from the earth Nor yet was there any other efficient cause but the power and pleasure of him that was then crucified upon the crosse nor any other finall cause but the manifestation of his Divinity and that he might be believed and confessed to
it and bread And when he had bidden them to take up the fish which they had caught Saint Peter went and drew the net to land full of great fishes an hundred fifty and three and for all there were so many yet was not the net broken Afterwards he calls them to come and dine with him and gave them of the bread and of the fish which he had prepared for them This is now the third time that Jesus shewed himselfe to his disciples v. 7 8 9 10 11 12 13 14. after that he was risen from the dead It was the third time in respect of the dayes though the seventh time in respect of his severall manifestations The first day was the day of his resurrection the second day was eight daies after and this was the third day After dinner followeth his conference with Saint Peter which was this His conference with Saint Peter Saint Peter had pretended greater love to Christ then had the rest of the Apostles Insomuch that when Christ had told them of their frailty the night before his passion All ye shall be offended because of me this night for it is written I will smite the shepheard and the sheep of the flock shall be scattered abroad Saint Peter answered and said unto him S. Mat. 26.31 Though all men shall be offended because of thee yet will I never be offended Whereunto Christ replyed 33 34 35. Verily I say unto thee that this night before the cock crow thou shalt deny me thrice Saint Peter answered him again Though I should die with thee yet will I not deny thee Likewise also said all the disciples This promise as it was made by all the Apostles but chiefly by Saint Peter so was it broken by them all but chiefly by him For they did all forsake Christ Saint Peter did not only forsake him but forsweare him too Wherefore when our Saviour after his resurrection would gather them together to confirm them from their fear and give them power to preach the Gospell to all nations he that in comforting them all before his passion remembred Saint Peter chiefly as needing it most S. Luc. 22.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I have prayed for thee that thy faith fail not did then in sending for them to meet him in Galilee remember Saint Peter namely by the voice of his Angell saying to the women S. Mar. 16.7 Go your way tell his disciples and Peter that he goeth before you into Galilee there shall ye see him as he said unto you Saint Peter a disciple yet named beside the disciples as who might think himselfe not worthy of the name of a disciple that had denyed his Master thrice Now when they were come to him into Galilee and had received common comfort Christ admonisheth Saint Peter particularly of his duty and moved him specially to do it faithfully like as he before had specially betrayed it and had behaved himselfe most fearfully above the rest To encourage him therefore with assuring his conscience of the forgivenesse of his sin and strengthen him to constancy that he offend no more so he demandeth of him whether he doth love him which when Saint Peter had affirmed he chargeth him to feed his lambs and his sheep Two sorts of Christians the one younger and more tender fitly compared to lambs who are to be taught the first principles of religion and to be as it were Heb. 5.12 fed with milk as Saint Paul fed the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have fed you with milk and not with meat 1 Cor. 3.7 The other elder stronger and more perfect fit to learn the profound mysteries and to be fed as it were with strong meat aptly compared to sheep In demanding of him Lovest thou me more then these First he toucheth his fault who had professed more then these but had performed less then these Then he assureth him that it is pardoned an assurance whereof was his great love In charging him to feed his lambs and his sheep he sharpeneth his care that he be faithfull for the future and firm in following him though he shall come to danger yea to death thereby Both which viz. the demand and charge are thrice repeated the demand that by his threefold answer he may countervail his threefold denyall the charge to the end that it might be the more strongly enforced for nails the oftner they are stricken the deeper do they pierce Dr. Rainolds conf cap. 3. Divis 1. So when they had dined Jesus saith to Simon Peter Simon son of Jonas lovest thou me more then these He saith unto him Yea Lord S. Joh. 20.15 thou knowest that I love thee He saith unto him Feed my Lambs He saith unto him again the second time Simon son of Jonas 16 lovest thou me He saith unto him Yea Lord thou knowest that I love thee He saith unto him Feed my sheep He said unto him the third time Simon son of Jonas lovest thou me Peter was grieved 17. because he said unto him the third time Lovest thou me And he said unto him Lord thou knowest all things thou knowest that I love thee Jesus saith unto him Feed my sheep Such was the sermocination of Christ to Saint Peter in conclusion whereof he foretelleth his martyrdom which should be by crucifixion Martyrdom foretold to St. Peter bidding him to follow him as being his Martyr and by the same manner of death Saint Peter seeth Saint John following and enquireth also concerning him viz. how and in what manner he should die Lord and what shall this man do Christ reproveth his curiosity If I will that he tarry till I come what is that to thee Follow thou me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prepare thou thy selfe as it is appointed for thee to follow me to the death of the cross But concerning Iohn or any of the rest it shall not be thy care but mine Niceph. lib. 1. cap. 35. Yet the ambiguity of his words gave occasion of that report v. 18 19 c. which went for currant among the Christians in those dayes that S. Iohn should not die but live till the end of the world And though S. Iohn himself confuted the error yet the report went on and gave occasion of those fables which ensued some saying that he is not yet dead but sleepeth in his grave into which he layed himself being alive others that he went out of his sepulchre into which he entred being alive and shall live till the end of the world and then shall be slain of Antichrist together with Elias preaching the Gospel And Theodore Beza telleth of one that was burnt in his time at Tholouse who said that he was St. Iohn Annot. in Iohan. 21.23 His eighth apparition was upon a mountain in Galilee where he had appointed to appear unto them His eighth apparition upon a mountain in Galilee S. Mat. 28.16 17. S Mat. 26.32 S Mar.