Seuen goulden candlestickes houlding the seauen greatest lights of Christian religion shewing vnto all men what they should beleeue, & how they ought to walke in this life, that they may attayne vnto eternall life. By Gr: Williams Doctor of Divinity

CHAP. II. Of that fearefull Cup, what it was, which our Sauiour was to drinke of, and that he so much feared and prayed against it.

* 1.1BVt what was this Cup which hee was to drinke of? we cannot easily determine. For,

Some thinke this prayer, this feare, this agony proceeded onely from the weakenesse of his humanity, that was now, though not dis-vnited, yet vnassisted of the Deity; and that they were chiefly effected, through the feare of that death, which so neerely approached; and therefore though they were vttered, as proceeding from Passion, or at least humane affection, yet were they presently seasoned, and as it were corrected, with more deliberate consideration: when he said; Not my will, but thine be fulfilled. But,

To these men I answere; that, although Christ tooke our infirmities vpon him, as well the spirituall Passions of the soule, as the corporall infirmities of the body: i. e. all such as are one∣ly miserable, but not damnable; penall, but not culpable; or those that are painfull without sinne; but not those which are sinfull without paine; as both Damascen, Saint Augustine, and Aqui∣nas, haue most excellently obserued; yet we say that these affe∣ctions in Christ, doe much differ from ours, in three respects.

* 1.2First, In respect of the obiect; for we many times feare, where there is no feare, and we doe loue the things which we should despise; but he onely feared the things that are to be feared, and loued the things that are to be loued indeed.

Secondly, In respect of the manner, for will wee will we, these affections will inuade vs; and when they haue once taken hold vpon vs, we doe many times feare, and loue, and hate, if not against reason, yet surely beyond, and beside all reason; and so, that as we cannot guide them; so we cannot leaue them, when we would: but CHRIST is angry, reioyceth, feareth, loueth, when, and where, and so much as iust reason directeth

him: for these affections master vs, but he mastereth them: and therefore Saint Augustine saith, that,* 1.3 potestate non infirmitate tur∣bauit seipsum; These affections are rather signes of his omnipo∣tency then arguments of his infirmitie, because he mastereth their willingnesse to oppresse him, when they cannot find any weake∣nesse in him to be oppressed.

Thirdly, In respect of the effects, for our passions and affecti∣ons blinde vs, so that we cannot see the light of truth; in whom we loue we see no sinne, our loue is blinde; and in whom we hate, we can see no goodnesse; for, malitia corum exaecauit eos: the ma∣lice of the wicked blindeth them, saith the wise man; and as the Poet saith of wrath,

(Impedit ira animum ne possit cernere verum.)

That it blindeth our eyes, and disturbeth our senses, so as wee know not what is what; So might I say of feare, of loue, and of euery other vehement passion; Non modo memoriam excutit,* 1.4 sed & quoduis constitutum, & quemuis conatum impedit; It doth not onely disturbe our memories, but it hindereth all our purpo∣ses, and indeuours; so that in respect of these, we forget many times and are hindered oftentimes to doe those things, which our selues most of all desire to effect:* 1.5 and therefore the Psal∣mist according to the vulgar Latine, saith, Timor & hebetudo mentis venerunt super me, & contexerunt me tenebrae; Feareful∣nesse and trembling came vpon me, and then darkenesse hath inuironed me, or, an horrible dread hath ouer-whelmed me; and the reason hereof is truely rendred by the Philosopher;* 1.6 Quia po∣tentiae naturales intensae, mutuo se impediunt: The naturall powers stretched to the highest straine, doe mutually disturbe and hinder each other, to discharge their right functions; and therefore exceeding ioy swalloweth vp griefe; and so of all the rest:* 1.7 the more intentiue we are to see any thing, the lesse able wee are to heare any other thing; according to that vulgar saying:

Pluribus intentus minor est ad singula sensus.

The sense intent to many things, To each one truth it neuer brings.

But in Christ they could neuer diuert him from his desire, they could neuer darken his vnderstanding, nor any wayes hin∣der the execution of his Office: Neither concourse of many,

yea, of most contrary passions, and affections; as loue and hatred, ioy and griefe, and such like, any wayes mitigate or stupifie the sharpenesse, or liuely-hood each of other; but that euen now when he most feareth this deadly Cup, he exceedingly reioyceth at the benefits that he seeth shall accrew thereby.

And therefore though I easily grant that nature it selfe ab∣horreth death, the soule and body being euer loth to part, and euery thing desirous of life; yet that death should be thus feared, thus prayed against, thus melt our Sauiour Christ into such a bloudy sweat; I cannot willingly yeeld. For,

* 1.8First, Desiderio desiderauit; With a longing desire did hee wish this houre, and he calleth it his houre; as if in that houre he were to inioy his longing; and he makes no more account of his death then of his dipping in the water;* 1.9 for be calleth the same a Baptisme,* 1.10 saying, I must be baptized with a baptisme, and how am I troubled till that be ended? i. e. How am I payned and grieued,* 1.11 not because I must vndergoe it, for that is my chiefest de∣sire, but because I must stay yet a while; Mine houre being not yet come, before I may doe it: and therefore to this end, Quasi ambiens mortem; as one that would euer keepe himselfe in his enemies sight, or as one desirous to be dissolued, he goeth vp vnto Ierusalem, he raiseth Lazarus from the dead, that the wrath of the Iewes,* 1.12 being stirred vp by this present miracle, he might be the sooner condemned vnto death; he biddeth Iudas to doe quickely what he meant to doe, not commanding the Act, but as desiring the speedinesse of the Act, as Caietan saith, and knowing, that his howre was at hand; and his enemies neere, hee saith vnto his Disciples, Come, let vs goe meet them, because they were not so desirous to take him,* 1.13 as he was to be taken by them: And therefore I cannot see, how so much feare of death, as to cause such an agony, and such a greedy desire of death, can stand together, especially in such a person, whose Passions can∣not inuade him beyond the limits of his owne Commission; but that we must ascribe farre greater matters to be the causes of this great and fearefull agony.

Seconly, We see his Saints and seruants not onely willing to die, but also running with Ignatius vnto the beasts; and singing (with the Salamander) in the midst of the fire; and therefore

shall we thinke that this heauenly Physitian, which healed o∣thers, would not heale himselfe; and which strengthened others, to call, and cry for death, would thus vehemently pray and cry onely for feare of death?

But to this it is answered,* 1.14 that the Saints were supported by the power of his grace, and they were enabled by the helpe of his Spirit; and therefore no wonder though they desired it; but Christ though he was both God and Man; yet was he now lest destitute of t••e helpe both of God and Man; for all his friends forsak't him; and the God-head himselfe, which was himselfe, did now sequester and withdraw all his helpe from this poore, destitute and distressed man, Iesus Christ: and therefore no maruell that he being wholly left to himselfe; nay, not him∣selfe, but the Humanitie it selfe, should be thus moued and troubled at the sight of death.

I confesse, that although Martyres non eripuit; God did not deliuer his Martyres from death; yet nunquam deseruit; He did neuer forsake them at their death;* 1.15 but distilled still into their hearts abundant comforts of his heauenly Spirit; and it is most true that very much of the influence of Gods comfort, and of the comfortable beames of the God-head; were now restrayned from the assistance of the Man-hood of Christ (as hereafter I shall more fully shew vnto you) yet I say that all the Diuine comforts were not detained from him; for then the Humanity could not haue indured so great an agony, had he not beene somewhat sustained by the Deity. Nay be it so,* 1.16 (as some would haue it) that his soule was euen as scorched heath-ground: with∣out so much, as any drop of dew, of Diuine comfort; yet I say he was not depriued of his reasonable soule, he had all the powers and faculties of reason, and vnderstanding, in a farre more excellent measure, then any other man whatsoeuer; and these faculties were not disturbed, nor any wayes darkened with the vehemen∣cie of any Passions, as I shewed vnto you before; and there∣fore I cannot see how the feare of a natur••ll de••th onely, could so exceedingly affright him, as to make him so earnestly to pray against the same: for we find that euen naturall men, not know∣ing God, and therefore not guided by the light of God, doe, and haue by the light of Humane reason, made light account of

death: and yet you see Christ, a man of perfect knowledge as man, so much as man could haue; is here grieuously troubled, and vehemently affrighted at the consideration of that Cup which he was to drinke of: and therefore that Cup did con∣taine a great deale more then that little draught of naturall death. And,

* 1.17Thirdly, The Apostle vnto the Hebrewes, saith, That when Christ offered vp prayers and supplications, with strong cryings, and teares, vnto him that was able to saue him from death; he was heard in that which he feared; or, for his piety, as the originall hath it. Now this must be referred vnto his feruent prayer, and those bloudy teares in the Garden: for we doe not reade, that in any place else, he did offer the like prayers and teares vnto God: and therefore, seeing he was heard. i. e. so heard that he obtained his request; Prae reuerentia; for his modestie, or for the respect that God had vnto him, and was deliuered from that which he feared; it must needes be, that it was not his owne naturall death that he so much feared, and so earnestly prayed against it: for, from this he was not deliuered, but he suffered, dyed, and was buried.

* 1.18And therefore, as the Prophet Dauid saith, In the hand of the Lord there is a Cup, the wine is red, it is full mixt, as for the dregs thereof,* 1.19 all the vngodly of the earth shall drinke them and suck them out: So I say of this Cup of Christ, it is a Cup of many ingredi∣ents; it is full red, and it hath many dregs: and although in this good seruant, there was found no sinne; yet seeing he was con∣tented to vndergoe the punishments of all bad seruants, and to suffer the iust desarts of all the vngodly; therefore hee must drinke and sucke vp the very dregs of this Cup: and yet, if we duely obserue it, we shall see, that he was heard in that which hee feared: for though he drinkes it vp sheere, yet it shall cleerely passe from him: and his prayer was no more, for hee prayed not, that he might not drinke of it, but that it might passe from him; euen as a man that drinketh a cup of poyson, and yet there∣by is not poysoned: And so it did with Christ; he dranke vp all; and yet it did him no hurt at all; for though it made him sweat the drops of bloud, though it grieued him, and pained him, and made him cry out,* 1.20 My God, my God, why hast thou forsaken mee?

yea, though it cast him into a sleepe, and laid him dead in his graue, and there sealed him for a time; yet presently within the space of forty houres, or thereabouts, he reuiued, and awaked, as a Lion out of sleepe; or, as a Giant refreshed with wine, and then he smote all his enemies vpon the che••••e-bone,* 1.21 and put them to a per∣petuall shame; And through that short and momentary death of his, he purchased vnto his Church euerlasting life.

And therefore seeing this Cup which Christ feared, was not onely that little draught of naturall death; that was but the least drop thereof, but was a Cup of many ingredients; Let vs (so farre as we may gather it out of the word of God,) obserue and learne, what those ingredients might be, which were contai∣ned in that Cup; that so we may the better know what he suffe∣red, and what he prayed against.

Notes

• * 1.1

  What was the Cup which our Sauiour was to drinke.
• * 1.2

  That the Hu∣mane affecti∣ons of Christ, differ from ours, in three respects.
• * 1.3

  Aug. in Johan.
• * 1.4

  Plutarch. in l. de Fortuna Alexand.
• * 1.5

  Psal. 55.5.
• * 1.6

  Auicen rer. nat. lib. 6. c 5.
• * 1.7

  Arist. aethic. l. 7. c. 14.
• * 1.8

  Iohn 8.20.
• * 1.9

  Luke 12 5.
• * 1.10

  John 2.4.
• * 1.11

  Iohn 11.
• * 1.12

  Iohn 13.27.
• * 1.13

  Matth. 26.46.
• * 1.14

  The Saints at their death were suppor∣ted by God.
• * 1.15

  Whether Christ was wholly desti∣tute of all assi∣stance from the Godhead.
• * 1.16

  Winton. in Pass. Ser. sup. Thren. 1 p 3.
• * 1.17

  Heb. 5.7. That Christ was heard, and therefore de∣liuered from what he fea∣red.
• * 1.18

  Psal. 75.9.
• * 1.19

  That Christ was to vnder∣goe the pu∣nishment of all others.
• * 1.20

  Matth. 27.46.
• * 1.21

  Psal. 78.66.67.