The humiliation of the Sonne of God by his becomming the Son of man, by taking the forme of a servant, and by his sufferings under Pontius Pilat, &c. Or The eighth book of commentaries vpon the Apostles Creed: continued by Thomas Jackson Dr. in Divinitie, chaplaine to his Majestie in ordinarie, and president of Corpus Christi Colledge in Oxford. Divided into foure sections.

CHAP. XXXIII. At what houre of the day our Saviour was crucified, at what houre taken down from the crosse, and of the mysteries ensuing his death.

1 ABout the time of the yeare, as in what moneth, and in what day of the mo∣neth, the Lamb of God was offered or did offer up himself in bloody sa∣crifice, there is no question of moment, or none at least which may not easily be resolved. But as concerning the time of the day, or hour wherein hee was offered, there is more then variety of opinions amongst the learned: some apparance of contradiction betweene two, over whom were they now alive, no authority now on earth could have any power either of arbitration or jurisdicti∣on. It was the third houre (saith S. Mark,) and they crucified him, &c. 15.25. designing the time after he was brought to Golgotha, and refused to taste of the wine mingled with myrrhe; Whereas S. Iohn speaking of the time a little before Pilat gave sen∣tence, saith, It was the preparation of the Sabbath, and about the sixth houre. Iohn 19.14. That the various relations of these two Evangelists (if we take them as they are extant in most copies) should be re∣conciled, there is a necessity. And if either of their owne writings were to be corrected by the other; S. Iohns Gospel (as Maldonat well observeth) were to be corrected by S. Marks. For S. Marks assertion is punctuall and precise, and betweene

the ancient Manuscripts and moderne exemplifi∣cations of his Gospel, there is no variation: but in S. Iohns there are. For in some copies yet ex∣tant, and in some which Nonnus in his Poeticall paraphrast did follow, there is expresse mention of the third houre, not of the sixth. Whence it is probably conjectured by some, that the sixth houre was inserted by the Transcribers of S. Iohns Gospel for the third, upon a mistake of the fi∣gures or numericall characters; the numericall character of the sixth houre being not much un∣like the numericall character of the third houre. And yet it cannot be denied that in some ancient Manuscripts of the Greek Testament now ex∣tant, the numbers of houres or dayes or yeares are exprest in entire words, not in figures or nu∣mericall characters. But whether this manner of expressing numbers was usuall ab initio, or in the times when S. Iohn wrote, or used at all by him, is not so cleare. For severall ages or revolutions of times have their severall manners of expressi∣ons, specially for quoting of Scriptures or deci∣phering of numbers. And sometimes later ages agree better in this point with the most ancient, then middle ages doe. The determination of this particular, as whether in S. Iohns time, numbers were exprest at large, or in figures, I referre to professed Antiquaries.

2. But admitting that S. Iohn did write ex∣presly, about the sixth houre (not in figures:) Many learned men of severall Churches and Re∣ligions, have wittily attempted to salve the ap∣pearance

of contradiction betwixt him and St. Mark, by reducing the manner of measuring the day unto the scale or manner of measuring the night, which they divide into foure parts or wat∣ches, every watch containing three houres ac∣cording to the Sun-diall; So as the first great houre answerable to the watch by night, did be∣gin at six in the morning, and continue till nine which with them was called the third houre; and this third houre answerable to the second watch of the night containing likewise three diurnall houres, did continue untill the mid-day, or twelve of the clock, at which time their sixth houre did commence, and continue til their ninth houre, which is our three a clock in the after∣noone, at which time it is without question that our Saviour did yeeld up the Ghost. So that when S. Mark saith, our Saviour was crucified at the third houre, that is, about nine a clock in the forenoone, and before twelve, which was the sixth houre; and when S. Iohn saith hee was sen∣tenced to death by Pilat about the sixth houre: wee must take his meaning to bee thus, that hee was so sentenced, as long before the sixth houre, which is our twelve a clock, as after the third houre, which is our nine. So that the precise time of his crucifying should bee about half an houre after ten of the clock. For if wee admit or al∣low the former scale of dividing the day into the first, third, sixth, and ninth houre, it might as truely bee said, our Saviour was crucified about the sixth houre, as about the third houre, if hee

were crucified at half an houre after ten. For so some Collegiat statutes which enjoine the shut∣ting of their gates at eight in Winter, and nine in Summer, and opening them about six in Win∣ter, and five in Summer; have beene by legall and authorized construction adjudged to bee rightly observed, so they were shut within half an houre after eight in Winter, or half an houre after nine in Summer: or opened half an houre after six in Winter, and half an houre after five in Summer. So that such as approve the former reconciliation of S. Mark and S. Iohn, did very cautelously pitch upon the point of time menti∣oned, that is, half an houre after ten in the mor∣ning for the crucifying of our Saviour, or for the point of time wherein Pilat did sentence him to death. For this was the just middle point be∣tweene the third houre, and the sixth houre, and did equally referre to both. This reconciliation of the two Evangelists, would have better satis∣fied me, if the Authors or followers of it had not attempted to have given a reason for it, which I can no way approve, but rather suspect the opi∣nion it self for the improbabilitie of the reason alledged by them.

3. The reason which Maldonat (a man free enough to admit misnomers or mistakes in Tran∣scribers of the Gospel) alledgeth for his opinion [that our Saviour was not crucified precisely at the third houre] (as S. Mark saith;) is because in his judgement so many businesses or debate∣ments as did interpose in that morning, wherein

our Saviour was sentenced unto the death of the Crosse, could not be dispatched before the third houre, that is nine a clock in the forenoone. But in my opinion (which I submit to better judge∣ments) more businesses by many then the Evange∣lists relate, might have beene determined accor∣ding to the course of civill Justice (especially be∣fore such as examine them summariè & de plano) within lesse time then S. Mark and the other E∣vangelists allot to the examination, arraignment, and adjudication of our Saviour to the death of the Crosse. Vt primum exortus est dies, Assoone as it was day (saith S. Luke) the Elders of the people, and the chief Priests and Scribes came together, and led him to their Councel, &c. Luk. 22.66. The time then of their Assembly to examine him (albeit wee account the beginning of the day onely from the Sunne-rising not from the dawning) was at six a clock in the morning, (if not before.) And after they had examined him, the whole multitude of them arose, and led him unto Pilat and begun to accuse him, Luk. 23.3. And this in all probability was before their second houre, or seven a clock with us in the morning. Now the time of our Saviours circuiting from Pilat to Herod, and back againe, and all the debatements betwixt Pilat and the Jews, which are related by the Evangelists, could not in that tumultuous Congregation take up more time then an houre and an half. So that our Saviour might not onely bee sentenced to death by Pilat (as S. Iohn relates) but actually crucified, or lifted up upon the Crosse precisely

and punctually at the third houre, as S. Marks words import.

4. If we thus reconcile S Iohn, (or rather the Transcribers of his Gospel) unto S. Mark, and his Gospel, as in all copies now it is extant; the har∣mony between the type and the antitype, or the proportion between the picture and the live sub∣stance represented by it, will be most exact. For, we are to consider that the Sonne of God by the sacrifice of himself once for all, was to accomplish not onely the anniversary sacrifices of atonement of the Passeover, &c. but the continuall daily mor∣ning and evening sacrifices. The houre allotted for the morning sacrifice was the third houre, or nine a clock in the forenoone; the houre appoin∣ted, and accustomed for the evening sacrifice, was the ninth houre, or three a clock in the after∣noone: and at this houre (as the Evangelists joynt∣ly record) our Lord Redeemer did accomplish his sacrifice. Iesus (saith S. Matthew) when he had cryed againe with a loud voice (and that was about the ninth houre) gave up the ghost. Et ecce aulaeum Templi fissum est, and behold the vaile of the Temple was rent in twaine from the top to the bottome. 27.46, 50, 51. One speciall importance of the word Ecce in this place as in many others, is the present ex∣hibition of that which was promised or porten∣ded. The mystery foreshadowed or portended by the anniversary sacrifices of the Paschal Lamb, by the daily morning and evening sacrifices, by those sacrifices of the Atonement whose blood was brought by the high Priest unto the Sanctu∣ary;

was in brief this, that all these rites or solem∣nities should expire upon the death or sacrifice of the true Lamb of God: and thus much, and more is sealed unto us by that speech of our Savi∣our a little before his death, Consummatum est, All is finished, Iohn 19.30. Now the rending of the vaile immediately after our Saviour had commended his Spirit into his Fathers hands, did betoken that now, and not before, the entrance or passage into that most holy place, which was prefigured by the materiall Sanctum Sanctorum, was set open not to Priests onely, but to all true beleevers: That the coelestiall Sanctuary (whether that be coelum empyr aeum the seat of our future blisse, or some o∣ther place) was now instantly to be hallowed, or consecrated by the blood of the high Priest him∣self, as the terrene Tabernacle or Sanctuary was by the legal high Priest with the blood of bullocks or goats, &c.

5. Whithersoever the soule of this our high Priest went that day, wherein he offered the sacri∣fice of himself, (as whether into the nethermost hell, or into the place where the soules of the righteous men did rest,) there is or should be no question among good Christians but that he was that evening in Paradise. For, so had he promised unto the penitent Malefactor who was crucified with him, with an asseveration equivalent to an oath, Amen dico tibi, hodie mecum eris in paradiso, Verily I say unto thee, this day thou shalt be with me in Paradise. As for those sophisticall Novelists (to say no worse) who thus mispoint the words

of his promise, Amen dico tibi hodie, mecum eris in Paradiso, Verily I say unto thee this day, thou shalt be with me in Paradise, to wit, sometimes hereaf∣ter, as at the generall resurrection of the just (though not this very day,) they declare them∣selves to be in this particular as in most others, more unfit to interpret sacred Oracles, then Apes to be principall Actors in stately dolefull Trage∣dies. For our Lord and Saviour did most graci∣ously grant this poore soule more then he durst petition for; and with better expedition, then he could hope for, to wit, a present estate of blessed∣nesse, whereas he requested onely to be remem∣bred with some mercy or favour without inden∣ting any point of time (after our Saviour had en∣tred into his Kingdome.) And his entrance into that Kingdome was not upon the same day wherein he suffered, nor within forty dayes after. The Kingdom of heaven was not set open to any beleevers, not to Abraham himself upon our Savi∣ours passion or resurrection, whether that King∣dome import the same place wherein Abraham before that time was or some other. For it is one thing to say that the soules of righteous men de∣ceased were in heaven before our Saviour ascen∣ded thither: another to say they were in the Kingdome of heaven, or Citizens of that King∣dome, which upon the day of our Saviours vi∣ctory over death was not erected. And he who de∣nyeth the souls of the Patriarchs to be partakers of the Kingdome of heaven before our Saviours death, cannot be concluded to grant that they

were either in Limbo or in any other region un∣der the earth, or under the stars.

6. But to waive further dispute about this point for the present: Our Saviours soule upon the same day wherein he dyed, was in paradise: and so was the soule of the penitent Malefactor, yet not at the same instant (perhaps not within the compasse of the same houre wherein our Sa∣viours soule went thither) in what region soever whether of heaven or earth this paradise was sea∣ted. For it is evident out of the Evangelicall histo∣ries, that our Saviour did surrender his soule into his fathers hand before either of them who were crucified with him, did expire. For as was before recited out of S. Matthew 27.50. immediatly upon the ninth houre our Saviour yeelded up the Ghost. This testimony alone, or this at least with the like, Mark 15.37. had been sufficient to prove the Article of our Saviours death. But for the more full satisfaction of all posterity as well of Jews as of Gentiles, God would have the death of his onely Sonne to be remarkably recorded, by the solemn testimony of the Roman Centurion taken upon examination before Pilat: And now when the even was come (that, I take it, was betwixt five and six of the clock:) because it was the prepa∣ration, that is, the day before the Sabbath; Joseph of Arimathea an honourable Counsailer, who also waited for the Kingdome of God, came and went in boldly to Pilat, and craved the body of JESUS. And Pilat marvailed if he were already dead, and calling unto him the Centurion, he asked him, whether he had been

any while dead. And when he knew it of the Centurion, he gave the body to Joseph. Mark 15.42, 43, &c. That our Saviour died before the other which were crucified with him, is more apparant from the parallel testimony of S. Iohn, 19.31, 32, &c. The Iews therefore, because it was the preparation, that the bodies should not remain upon the crosse on the Sabbath day, (for that Sabbath day was an high day:) besought Pilat that their legs might be broken, and that they might be taken away. Then came the Souldiers and brake the legs of the first, and of the other which was crucifyed with him. But when they came to JESUS and saw that he was dead already, they brake not his legs.

7. And thus we may observe that aswell the malignant Jews, as Christs Disciples of the Jewish Nation, and the Roman Souldiers, though unwit∣tingly did strangely combine for the accomplish∣ment of divers prophecies or prefigurations con∣cerning the death of the Sonne of God. Had hee not died before the other two which were cruci∣fied with him, his legs had been broken with theirs, and his body had not been interr'd before the setting of the Sunne, as is probable from Pi∣lats demand to the Centurion [whether he had been any while dead] before he would give Ioseph leave to bury his body. Now if his body had not been interr'd before the Sun-set, or at least before the starrs appeared, the mystery prefigured by the imprisonment of Ionas three dayes and three nights in the belly of the whale could not by any Synecdoche have been exactly fulfilled by his

blessed rest in the grave: but of this hereafter, Again, if the breaking of his legs had not been prevented by his dying before the other two which were crucifyed with him; the harmony be∣twixt the manner of his death, and the death of the Paschal Lamb could not have been so exact: for no bone of it was to be broken, Exodus 12.46. Numb. 9.12, Nor should that which David spake of himself, (but of himself as he was the type of Christ) when he was in some perill of breaking his leggs or armes, or some better joynts, have found its accomplishment in the circumstance of our Saviours death. These things were done (saith S. Iohn) that the Scripture might be fulfilled, A bone of him shall not be broken. Iohn 19.36. This allegation of S. Iohn (if my observation faile not) referrs as literally and properly to that saying of David, Psal. 34.20. (when he was driven by Saul into the cave of Adullam) as unto the rite of the Paschal Lamb before cited, He keepeth all his bones, not one of them is broken. This was not a meere historicall narration, but a speech typically propheticall, that is, first verifyed of David, and afterwards to be more exactly accomplished in the Son of David. Of the same rank was that which followeth, Evill shall stay the wicked, and they that hate the righteous shall be desolate. The Lord redeemeth the soule of his Servants, and none of them that trust in him, shall be desolate. verse 21, 22. The truth of this observa∣tion was never so punctually proved, or exem∣plifyed as in the death of the two Malefactors which were crucifyed with our Saviour. Though

neither of them had any interest in the former promise [He keepeth all his bones, not one of them is broken;] yet the soule of the one who trusted in the Lord, was instantly redeemed, and taken up into Paradise by him: the soule of the other which did hate and revile him, was (to say no worse) left desolate.

8. Again, the law concerning the taking down of such as were hanged on a tree (though not strangled,) before the night went over them; had not been accomplished in our Saviour, unlesse the day wherein he dyed had been the preparation to the great Sabbath. For it was not the zeale of the Jews unto the due observation of this law, but feare of polluting this great Sabbath which mooved them to become petitioners unto Pilat, that the bodies of all that were then crucifyed might be taken downe, and carryed away before the beginning of the Sabbath, which was in the twilight following. The law which out of this feare they occasioned to be observed and fulfilled, is extant, Deuteron. 21.22, 23. And if a man have committed a sinne worthy of death, and be be to be put to death, and thou hang him on a tree: his body shall not remaine upon the tree, but thou shalt in any wise bury him that day: for he that is hanged is accursed of God: that thy land be not defiled, which the Lord thy God giveth thee for an inheritance. That this law had a speciall reference or pre-aspect unto our Sa∣viours death upon the crosse, S. Paul hath taught us, Galat. 3.13. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is

written, Cursed is every one that hangeth on a tree. Lastly, however the Centurion and the Souldiers apprehended no necessity of breaking our Savi∣ours legs, as being perswaded that he had been a good while dead, and fit to be buryed: Yet one of them to make all (as we say) sure, pierced his side while he was yet hanging upon the crosse, with a speare, striking him (as by the posture of his body is probable) under the short ribbs through his very heart: otherwise he might have broken one, or more of his bones. And this, as S. Iohn instructs us, was done that another Scripture might be fulfilled, And they shall look on him whom they have pierced, Iohn 19.37. The prophecy which by this accident was exactly fulfilled, we have Zachar. 12.8, 9, &c. In that day shall the Lord defend the Inhabitants of Ierusalem, and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the Angell of the Lord before them. And it shall come to passe in that day, that I will seek to de∣stroy all the Nations that come against Ierusalem. And I will poure upon the house of David, and upon the In∣habitants of Ierusalem, the Spirit of Grace and suppli∣cations; and they shall look upon me whom they have pierced, and they shall mourn for him as one mourneth for his onely sonne, &c.

9. This sacred passage lieth punctually under that line or rule for interpreting sacred oracles, which in these commentaries hath been oft here∣tofore mentioned: that is, it is a passage which cannot be literally verifyed of any person besides God himself, nor could it have been fulfilled in

God himself otherwise, then as he was incarnate, made subject to death, and violent percussion af∣ter death. But whether this passage either accor∣ding to the literall sense of the Prophet, or to the intention of S. Iohn in avouching the fulfilling of it, amount to any more then hath been said, or (in particular) to inferre [that reall communication of properties between the divine and humane na∣ture of Christ,] which some of the most learned in the Lutheran Church would from this place (in speciall) presse upon us; is a disquisition more proper to the Article of the holy Catholique Church, then to this Treatise of the Humiliation of the Sonne of God. That humiliation (as I con∣ceive) did expire with his death; or at least when he was taken downe from the crosse after his sa∣cred sides had been so pierced, as S. Iohn relates by that rude Roman Souldier, whose name by un∣written tradition was Longius, but a name (as I suppose) mistaken for the weapon wherewith he pierced him, which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.