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
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
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
Cor. 1.30 1 Cor. 2.7 and righteousness and sanctification and redemption Wisedome to know God in Christ which is that hidden wisdome which God ordained before the world unto our glory Righteousness the righteousness which is of God by faith Phil. 3.9 the imputed righteousness of Iesus Christ apprehended and applyed by faith to justification with God or in the sight of God Gal. 3.11 Sanctification whereby we are renewed in the spirit of our minde and do put on that new man which after God is created in righteousness and true holiness Eph. 4.23 24. Redemption whereby we are delivered from all evills and are saved from our enemies and from the hand of all that hate us from the devill and from death and are finally and eternally glorified There is therefore a wonderfull difference and a wonderfull convenience to be observed as touching the matter of the sacrament Difference in nature the signe is visible the thing of the signe is invisible Difference in the object the one is the object of the body the other is the object of the soul Difference in manner of communication the one is communicated corporally the other is communicated spiritually Yet is there a wonderfull convenience for though nothing can be more different then the signe and the thing of the signe yet are they joyned together in a sacramentall bond Such is the wonderfull wisdome of Almighty God who by such weak elements doth vouchsafe to give unto every faithfull receiver his son Christ with all his merits and with all his benefits The words of the commandement concerning the administration of it to those who are to administer it Commanâ—ement for the aâ—ministration and to his Apostles first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this do are to be understood thus That like as he their Lord had blessed and given thanks and by prayers and thanksgivings had prepared designed and consecrated the bread and the wine to become a sacrament the sacrament of his blessed body and blood not of their owne nature but by divine institution Even so must they Like as he did break the bread and take the cup not so much to divide and distribute it among them as that thereby he might signifie set forth and represent his death even so must they Like as he had given unto them the bread which he had broken and the cup which he had taken to the end that they should eat the bread and drinke the wine Even so must they also give to those to whom they should administer the sacrament the bread which they should break and the cup which they should take to be eaten and drank Like as he gave unto them not the bread and the cup onely but in by and with the bread and the cup himselfe with his most pretious body and blood even so in like manner that they should give unto those to whom they should administer it the same and no other thing but what he had given unto them that is to say not the bread and the cup only but by in with the bread and the cup himself Two loves in Christ tâ—wards his Church with his most precious body and blood There were in Christ two speciall loves towards his Church and chosen people The one urged him to be gone and to lay down his life for an effectuall redemption the other urged him to stay still and to be with them unto the end of the world He must go from them by laying down his life for them or else it was not possible for him to redeem them expedit vobis ut ego vadam S. Joh. 16.7 it is expedient for you said he that I go away He was willing to have stayed if it had been possible and therefore he prayed saying O my Father S. Mat. 26.42 if this cup may not pass away from me except I drink it thy will be done He found an expedient for both he would go away and yet he would stay he would go away by his bodily presence but he vvould stay still by his sacramentall presence It is not enough for the spouse if the bridegroom bestovv on her many rare and rich jevvells as pledges of his love it is his presence which to her is more expetible then gold or fine gold Christ the bridegroome when he ascended into heaven gave unto his spouse the Church many rare and rich jewells vvherein his Church also rejoyceth highly esteeming them for the bridegrooms sake Eph. 4.11 12. He gave some Apostles and some Prophets and some Evangelists and some pastours and teachers for the perfecting of the saints for the work of the ministery and for the edification of the body of Christ But all this is not enough his Church doth desire his presence Cant. 3.11 it is that vvherein she gloryeth Go forth O ye daughters of Zion and behold king Solomon with the crowne wherewith his mother crowned him in the day of his espousalls and in the day of the gladness of his heart She cannot have his bodily naturall or locall presence and yet such a presence she hath His presence in the Eucharist as vvhereby she doth behold him in the most sacred and mysterious Eucharist It is a presence vvhereby he is believed and acknovvledged by his Church to be truly and really present in respect of the signes and in respect of the worthy receivers In respect of the signes for the body and blood of Christ are present vvith the bread and vvine vvhich are the sacramentall signes although not by coexistency and place yet by a sacramentall and relative presence In respect of the worthy receivers for Christ is indeed present in their hearts by the same presence altogether as the communion of his body and blood is exhibited unto them in that sacrament This is a true reall though not a corporall presence Touch me not S. Joh. 20.17 said he unto Saint Mary Magdalen for I am not yet ascended to my Father Touch me not saith he to his Church for I am ascended to my Father S. Mat. 28.9 And yet we do touch him daily though not as the woman did who held him by the feet yet in that vve touch the visible signes vve touch all that vvhich is signified assured and delivered by them Affectu non manu voto non oculo fide non sensibus But this touching is by affection not by the hands by desire not by the eye by faith not by the senses But the commandement is not only concerning the administration of it to those that are to administer it Commandement for the participation but also concerning the participation of it to those that are to receive it And the duty enjoyned is two-fold the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a sacramentall ceremony for he that commeth to the Lords table must take and receive the Elements of bread and wine at the hand of the minister by which taking a spirituall reception
by signification office and use By nature and substance they were bread and wine still by signification office and use they were his body and his blood Now put all the words together and consider them in the complex This is my body this my blood they make indeed a proposition but not according to the rules of logick the praedication is not orderly for so much as the body and blood is no predicable neither the genus species differentia proprium or accidens of the bread and wine Neither is it an identicall praedication as when we say bread is bread wine is wine What is it then It is a figurative or sacramentall proposition For the thing which is affirmed is affirmed figuratively and sacramentally figuratively that is to say metonymically whereby the name of the thing is affirmed of the signe a figure frequently used in the scripture Christ our passeover Circumcision the covenant 1 Cor. 5.7 Gen. 17.10 And as St. Paul saith concerning that rock which gave drink to the people of Israel in the wilderness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That rock was Christ and there is an emphasis in the article ille Christus 1 Cor. 10.4 that Christ Sacramentally for the thing which is affirmed is also assured and made good by that whereof it is affirmed whereby it comes to pass that the body and blood of Christ is verily and indeed taken and received of the faithfull in the Lords supper The words of the promise so considered do lead us to the great benefit procured to mankind by the merit of his body and blood so broken so poured out and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the remission of sins Remission of sins therefore is the sweet fruit and effect of the death of Christ Remission of sinnes through the effusion of his blood and is an act of grace and mercy in God whereby he esteems of sinne as no sin or as not committed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission is properly the sending of a thing back again to its right owner for remittere is retrò mittere to send back When God forgiveth sins he doth send them away like as the scape goat was sent away into the wilderness he doth return them as it were in full waight and measure to the proper owner which is the Devill The price The price of this grace on Christ his part was his precious body and blood given broken shed to merit and to procure it One drop of that redeeming blood according to the dignity and worthiness of the person had been sufficient to have redeemed a thousand worlds and yet no less price must be given then all that which he suffered in the humanity for the remission of sins When the Gentiles scoffed at that article of the Creed wherein the Church acknowledgeth to believe remission of sins and said that by this means the multitude of sinners would easily be augmented if remission of sinnes might freely be expected and so easily be obtained Arnobius answered Non emitur ista venia à nobis ut à vobis solet de vestris dijs sed magno constat nempe sanguine Christi proprium est numinis non emptitius sed gratutitas liberales habere peccatorum venias lib. 7. This remission ir not of our purchasing like as you are wont to purchase of your gods but the price was great even the blood of Christ and it is Gods propriety not to sell but freely and liberally to forgive sins The purchase therefore was on Christ his part and magno constat the price given for it was the greatest price that ever was to us it is a free grace without any price or merit on our parts Concerning which grace divers questions are to be demanded 1. To whom doth it belong to collate it Answer To God The grace and to his Ministers To God himself properly and authoritatively to his Ministers declaratively ministerially and by application I say first to God himself properly and authoritatively for to him it belongs to remit sins by his own authority Sins remitted by God authoritatively He against whom sins are committed to him it doth belong to forgive sins properly and by his own authority but this is God and none but God the breach of whose laws and commandments are properly sins for as much as the offence done to any man or to any other creature is no more but an offence or injury nay for as much as the breach of any mans commandment is no sin unless it imply with all the breach of the commandment of God Therefore to God and to none but God doth it belong to forgive sins properly and by his own authority This is clearly evinced by the Prophet David who although he had trespassed highly against Uriah in that he had defiled his wife and caused him to be done to death Psal 51.4 Ex. 34.6 7. Psal 32.5 Isa 43.25 Mich. 7.18 S. Mar. 2.7 yet he acknoweldgeth the sin to be against God and against him only Tibi soli peccavi against thee thee onely have I sinned And the whole scripture is clear in this point Who is a God like unto thee that pardoneth iniquity who can forgive sinnes but God onely 2ly I say that remission of sins doth belong to the ministers of God declaratively ministerially and by application for saith our Church in the Absolution He ha h given power and commandement to his ministers Sins remitted by the ministers declaratively to declare and pronounce to his people being penitent the absolution and remission of their sins For the ministers of the Church have the keyes of the kingdom of heaven by the donation of Christ whose right it was to transfer them from the legall to the Evangelicall priesthood which was first promised to St. Peter and with him to all the other Apostles quia Petrus pro omnibus loquutus est Apostolis S. Mat. 16.19 S. Mat. 18.18 because he made answer for them all Afterwards renewed to them all And finally performed to them all after his resurrection at what time he breathed on them the holy Ghost and said Whosesoever sins ye remit they are remitted unto them and whosesoever sins ye retain S. Joh. 20.23 they are retained But this power was not to dye with them but according to his own promise to remain with his Church to the end of the world S. Mat. 28.20 The meanes And consisteth in application of the meanes whereby God doth remit sinnes Which meanes are the word of God the Sacraments of the Church the relaxation of Ecclesiastical censures and prayer I find this no where better set forth then in the form of our generall absolution He pardoneth and absolveth not we pardon and absolve all them which truly repent and unfeignedly believe his holy Gospell In quo non est peccatum ipse venit auferre peccatum Nam si esset in illo peccatum auferendum esset illi
I shall give a sop when I have dipped it and when he had dipped the sop he gave it to him and then the Devill entred into him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took his heart into his own possession S. Joh. 13.23 24 25 26 27 28 29 30. saith Theophylact and he went imediately out it being night Christ also saying unto him That thou dost do quickly which words to what end they were spoken none of the Disciples then knew After he was gone forth he discourseth to his Disciples of many things fusely set down by the Evangelists foretelling them the offence that they should take at him He foretelleth the offence of his disciples and S. Peters denyall and to St. Peter his denyall of him Saint Peter was fervent in his love to Christ and was ready upon all occasions to lay down his life for him Christ tells him that Sathan had desired to have them that he might sift them as wheat but that he had prayed for him and in him for all them that his faith should not fail He replies presently Lord I am ready to go with thee both into prison and to death But Christ answereth I tell thee Peter the cock shall not crow this day S. Luc. 22.31 32 33 34. before that thou shalt thrice deny that thou knowest me Again he told them that he had but a little while to be with them that they should seek him but said he As I said unto the Jewes whither I go ye cannot come so now I say unto you Saint Peter said Lord whither goest thou Jesus answered him whither I go thou canst not follow me now but thou shalt follow me afterwards Saint Peter would know the reason Why not now S. Joh. 13.33 34 35 36 37 38. I will lay down my life for thy sake Jesus answered him Wilt thou lay down thy life for my sake Verily verily I say unto thee the cock shall not crow untill thou hast denyed me thrice Finally which seems to be spoken not in the chamber but as they were going towards the mount of Olives he premonisheth them that they should all be offended because of him that night and that it must be so because the scritpure must be fulfilled I will smite the shepheard and the sheepe shall be scattered which thing was prophesied by Zechariah c. 13.7 Saint Peter had recourse again the third time to his former confidence Although all should be offended yet will not I. Christ replies again Verily I say unto thee That this day even in this night before the cock crow twice thou shalt deny me thrice S. Mat. 26.31 32 33 34 35. S. Mar. 14 27 28 29 30 31 But he spake the more vehemently If I should die with thee I will not deny thee in any wise Which was also that which they all said Ecce avis sine pennis in altum volare nititur sed corpus aggravat animam ut timore humanae mortis timor Domini superetur See saith St. Hierome a bird without wings strives to fly aloft but the body doth overburthen the soul that the fear of the Lord should be praeponderated by the fear of human death His will was good and his love was highly to be commended but he had not rightly considered his owne humane imbecillitie The words which Christ spake made them exceedingly sorrowfull and more especially because he had said that he must go from them Wherefore Judas being gone before that he would go out to be betrayed he spake unto them all those sweet words which are recorded by the blessed Apostle and Evangelist Saint John Christ's farewell Sermon to his Apostles a Sermon of valediction set down verbatim in the fourteenth fifteenth and sixteenth chapters of his Gospell of which briefly this is the summe He comforteth them with the hope of heaven his Fathers house in which are many mansions assuring them that he is going before to prepare a place for them that he will come again and bring them thither professing himselfe to be the way thither according to his humanity and the end according to his divinitie the truth and the life and consubstantiall with the Father Assureth their prayers put up to the Father in his name to be effectuall Thereupon requesting love and obedience he promiseth to send unto them and in them to his Church the holy Ghost the comforter to be with them for ever leaving unto them and to his Church his peace So he concludeth the first part of his Sermon cap. 14. Bidding them to arise and to go from thence leading them it seems to another place where he continues his divine doctrine There under the parable of the Vine he setteth forth the consolation and mutuall love betwixt him and his members shewing how he accounreth of them by this that he dyeth for them Also what must be their comfort in the hatred and persecution of the world likewise shewing what the holy Ghost the comforter will do on his part when he is come and that both he and they must testifie of him cap. 15. Now he fortelleth them of persecution to come to the end that they should not be scandalized thereat when it is come And because that sorrow had filled their heart therefore he proposeth the advantage which they should have by his departure from them for by that means the holy Ghost would come who should testifie against his enemies and guide them into all truth and the inestimable joy that shall be unto them by his resurrection That the prayers which they make to the Father in his name shall be accepted That he came down from the Father and that he would go unto him again Wherefore when they all professed that they did believe that he came forth from God he replyeth that presently when he shouldbe apprehended they would all forsake him And when he had promised them his Peace against the afflictions of the world he endeth his Sermon in these words Be of good cheare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be confident I have overcome the world ca. 16. Having ended his Sermon he then addresseth himselfe to his holy and heavenly Father by prayer that seeing he had now finished his work he would give him his appointed glory to preserve his Apostles his Church for ever in unity against schism in verity against heresie Finally to glorifie them all for ever in heaven together with him And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they had sung an hymne or the hymne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Gregory Nyssen An hymn is a benediction ascribed to God for the benefits which he hath done unto us in Psal lib. 2. which was accustomed to be sung at that feast S. Mat. 26.30 S. Mar. 14.26 peradventure the great Halalujah as hath been intimated before they went out into the mount of Olives Nigh unto Jerusalem was the valley of Jehosaphat through which ran with great swiftnesse The brook Cedron a certain
be the Son of God The vail of the temple rent Having rendred his sweet soul into the hands of his most holy and most heavenly Father forthwith the vail of the temple which was a most beautifull wall of firm stone and of great strength which divided the holy from the most holy which was only pervious to the high Priest as hath been said before was rent in twain from the top to the bottom together with the hanging or vail which was hung before it being of blue and purple and scarlet Exod. 23.31 and fine twined linnen of cunning work and made with cherubims For by the death of Christ the gates of heaven figured by that vail were opened and the middle wall of partition between the Iew and the Gentile was broken down And forthwith the earth did quake The earth did quake not universally but in Iudea and about Hierusalem and by vertue of this earthquake the rocks did rent The rocks did rent not all the rocks of the world but some particular rocks in Iudea where the earthquake was And forthwith the graves did open The graves did open and many of the bodies of the Saints which slept arose from the sleep of death but came not out of their graves so as to appear to any till after his resurrection and then they went into the holy city Hierusalem so called in respect of the temple and divine worship yet fixed there S. Mat. 27.51 52 53. S. Mar. 15.38 S. Luc. 23.45 though otherwise it was a valley of slaughter a den of theeves and the place of dragons and there they appeared unto many that knew them therefore it seemes they were of those who had not been long dead From which holy city after his resurrection it is piously to be conjectured they went up with him into the holy and heavenly Hierusalem which is above that so he that came down alone might go up with company He carried the soul of the thiefe into paradise together with his soul he carried the bodies of the saints into heaven together with his body All these miracles attending his death to the end that he might be believed and confessed to be the Son of God The Centurions confession though the Iewes remained still blinded in minde and hardned in heart so as neither to have remorse of conscience for the perpetration of so great a wickednesse much less to believe in him whom they had crucified The Centurion and the soldiers that were with him who had divided his garments and cast lots for his vesture and were appointed to watch and to see the execution done taking notice of the miracles of the darknesse and of the earthquake and of the manner of his death that he cried with a loud voice whereby they perceived that he did not languish and that he bowed his head and gave up the ghost whereby they also perceived that his death was voluntary and that it was in his power to die when he pleased S. Mat 27.54 S. Mar. 15.39 S. Luc. 23.47 they were all exceedingly afraid and the Centurion for his part confessed him to be the Son of God saying Truely this was the Son of God An egregious confession of an heathen man extorted from him by fear but servile fear serves oftentimes to a good end for if right use be made of it it will bring a man to the chast fear whereby God is loved for his own sake Serviliter times formido est mali nondum dilectio boni sed time tamen ut ista formido custodiat te perducat ad dilectionem saith Saint Augustine excellently Thou fearest servilly it is the fear of that which is evill it is not yet the love of that which is good But yet fear notwithstanding that so this fear may keep thee and bring thee to the love of that which is good De verb. Apost Ser. 18. I cannot say that this Centurions name was Longinus though some contend to have it so the Scripture names him not nor any of the antient Fathers But I shall easily be induced to believe that he who first confessed him upon his expiration to be the Son of God received further grace at his hand to confess him by blessed Marâ—yrdome It was the parasceue or day of preparation and every friday was a parasceue The parasceue or day of preparation to the sabbath ensuing for upon that day they did prepare and make ready such things as they would eat upon the sabbath But that sabbath day was an high day as Saint John observeth for upon that day they would eat the passeover Wherefore because the law had provided concerning those malefactours that were hanged upon the tree that their bodies should not remain all night upon the tree but that they must in any wise be taken downe Deut. 21.22 23. and buried the same day and because it was then drawing towards the Evening of the sabbath which would then begin so soon as the sun was set therefore the Jewes came unto Pilate and besought him that their legs might be broken to the end that they might the sooner die the subpedaneous part of the crosse being by that means made useless to preserve their life longer in torment and that they might be taken away Pilate having given them leave so to do the soldiers came and brake the legs of the first and of the other which was crucified with him but seeing that Iesus was dead before they brake not his legs But one of the soldiers with a spear pierced his side and forthwith not without great mystery came there out blood and water Saint John testifieth that he saw it and thereunto applieth two places of Scripture the one taken out of Exodus cap. 12. v. 46. A bone of him shall not be broken S. Joh. 19.31 32 33 34 35 36 37. which was literally spoken of the paschall lamb but spiritually meant of Christ The other taken out of the prophecy of Zecharias Zech. 12. v. 10. who foretold it of Christ They say that the pericardium which is a skin or filme about the heart containeth in it clear vvater to cool the heat of the heart Colum de re Anat. lib. 7. If this be true it is likely that skin vvas then pierced Hovvever the blood and the water setting forth in a mystery the great sacraments of the Church are pregnant proofes of a true and not a putative death O mors unde mortui reviviscunt quid isto sanguine mundius quid isto vulnere salubrius crieth out Saint Augustine O death vvhereby the dead revive vvhat is more clean then this blood vvhat is more salubrious then this vvound When the even was come which was the fourth part of the artificiall day The history of his buriall Arimathea called the Even as hath been observed before and began from the ninth houre Joseph of Arimathea a city scituate sixteen miles from Hierusalem towards the north-west