The Sacred Philosophy of the Holy Scripture, Article 4 · Chapter 27
CHAP. XXVII.
WHat the infinity of that glory was of which the Sonne of God did empty Himſelfe, when He clouded it under the forme of a ſervant, all the Angels in heaven cannot comprehend. Yet ſuch was the infinite love of God to man, as that for our ſakes (a) Hee was pleaſed to be borne man, that (b) by His partaking of our ſufferings, He might become a faithfull high Prieſt for us unto God, that we might be made partakers of His glory. For a friend loveth at all times, and a Brother is borne for adverſity. Prouerbes 17.17. His friends we are, if we doe whatſoever Hee hath commanded us, Iohn 15.14. neither is He aſhamed to call us brethren, when Hee ſaith, Pſal. 22.22. I will declare thy Name to my Brethren, In the midſt of the Church will I praiſe thee. Hebr. 2.12.
Now what theſe ſufferings were, it is in part manifeſt by the Prophets, and by the Evangeliſts. Such was His poverty, as that He was borne in a ſtable among the beaſts; A manger was His Cradle. In His infancy, He was perſecuted by that cruell King, that ſought His life, and compelled Him to ſeeke His ſafety by baniſhment in a forreigne land. The poore Trade of a Carpenter was His meanes of maintenance, that had made all the world. Subiect He was to our infirmities, of Hunger, Thirſt, Heat and Cold, Weari…ſſe and Griefe, both of mind and Body, neither had Hee leſſe afflictions, though He were free from ſickneſſe. But when the time came that He ſhould ſhew Himſelfe to bee that Redeemer, that was to come, then was He moſt buſily tempted by the devill, rail'd on, and reviled by His miniſters, that praiſed themſelves therefore: Say we not well, that thou art a Samaritane, and haſt a devill? then was he loaden with injury and ſcorne, His life was ſought by treaſon, and at laſt betrayed by His owne Schollar. But how great was the anguiſh of His mind, how great was His affrighting at the ſight of that death, whereby He muſt fight againſt the fierce wrath of God inflamed againſt Him, that had ſet Himſelfe the ſurety, to pay for the ſinnes of the whole world? Ariſe, ô Sword! againſt my Shepherd, againſt the man that is my fellow friend, ſaith the Lord of hoſtes, I will ſmite the Shepherd, and the ſheepe ſhall be ſcattered. Zach. 13.7. What was that anguiſh of His mind, that forc't Him thrice to pray with ſtrong crying and teares and to ſweate like drops of blood running downe to the earth, That that bitter Cup might paſſe away? verely the ſorrowes of hell compaſſed Him about, and the ſnares of death were before Him. Pſal. 18.5. Yea, ſo were the ſorrows of His heart enlarged, as a man that ſought for comfort and could finde none. He prayes, and comes to His Diſciples, to ſeeke ſome eaſe by their mutuall ſpeech, but they are faſt aſleepe, and there finds He none. Thus while the God-head doth reſt toward Him. Pſal. 22.1. And according to the law of Iuſtice leaves him in His pure humanity, to beare the burden of our ſinne alone, while all the waves and ſtormes of Gods wrath paſſe over Him; while the dogs of hell, with their ſeverall temptations, compaſſe him about; while the horrible curſe of the Law euer ſounds in His eare, Curſed is every one that confirmeth not all the words of this Law to doe them. Deut. 27.26. which curſe, Hee that had become our ſurety, Pſal. 40.7. Hebr. 7.22. muſt beare for every one; What marvell was it if He prayed, that His ſoule thus left alone, might be delivered from the power of the dogge, that He might be ſaved from the Lions mouth, being thus beſet with the hornes of the Vnicornes? Read Pſal. 22. and 69. But yet remembring that for our cauſe He came into this houre, that Hee might fulfill the will of His Father, Hebr. 10.5. and that by that one offering of Himſelfe, He ſhould bring many ſonnes unto Glory; therefore, as the valiant Captaine of their ſalvation, did Hee willingly and couragiouſly offer Himſelfe to the hands of them that ſought His life, having firſt commanded a ſafe conduct for His Diſciples. Iohn 18. from 3. to 10. Then what ſcorne and reproaches, and ſpeaking againſt of ſinners He endured before the high Prieſts, the holy Prophets and Evangeliſts have recorded. I gave my Backe to the ſmiters, and my Cheeke to them that plucked off the haire, I hid not my Face from ſhame and ſpitting, Eſay 50.6. Hee giveth His Cheeke to him that ſmiteth Him, He is filled with reproach, Lament. 3.10. See further in Micah 5.1. Matth. 26.6, 7, 8. Marke 14.65. Luke 22.63, 64. Iohn 18.22. But becauſe the Article of our Creed mentions only His ſufferings under Pontius Pilate, under which all theſe by a Synecdoche, are comprehended; let us looke unto them in particular, for therein was the accompliſhment of our Redemption.
But firſt, it may be heere demanded, why mention is made of Pontius Pilate, as if the trueth of God, and his moſt glorious worke in the creature, that is, the redemption of man by the death of His Son, ſhould any way need or admit of humane teſtimony. I anſwere, that as the Spirit of God in the Evangeliſts, vouchſafes to apply the hiſtory of the Goſpel, to the times of Tiberius, of Pontius Pilate his proconſul, of Herod, of Philip, &c. Luke 3.1, 2. ſo likewiſe this ſhort abridgment of the Goſpel, our Creed, doth not neglect them. For ſeeing the ſufferin… of Chriſt was for the benefit of man-kind, it is neceſſary that wee ſhould bee made ſo ſure and certaine of the truth thereof, that how oever that truth were tryed by divine, or by humane aut…ority, of reaſon, or hiſtorie, it might moſt cleerely and plainely appeare. And therefore is this truth of Chriſt witneſſed, not onelyonly by the Prophets, and Evangeliſts, as you read before, Chap. 24. Reaſon 10. and by the Eccleſiaſticall Hiſtories, but even the prophane writers, yea, the perſecutors and enemies of this truth▪ are not ſilent herein. Pilate himſelfe might bee a witneſſe of thoſe things which hee had heard and ſeene concerning the miracles, the death, and reſurrection of Chriſt, whereof hee writ unto Tiberius the Emperour. And although it ſeemed not fit to the Wiſedome of God, that that glorious truth concerning his Sonne, which Hee himſelfe had teſtified from heaven, and had confirmed by ſo many miracles and gifts of the Holy-Ghost, ſhould afterward receive authority from the Senate of Rome, that Senate, by whoſe authority ſo many thouſands of falſe gods were worſhipped, See Aug. de civ. D. lib. 3. cap. 12. yet even to that Senate, the trueth of his Deitie by that teſtimony of him that had heard and ſeene, was cleerely manifeſt, See Tertul. Apolog. cap. 5. Euſeb. Eccl. hiſt. lib. 2. cap. 2. And although Lucian, and Porphyrie, and Celſus, and ſuch doggs barked againſt the holy Religion of Chriſt; yet even therein they teſtified, that Chriſt did eſtabliſh a faith and Religion among His faithfull followers. Plini. Epi…t. lib. 10. Epist. 97. and Tacitus Annal. lib. 15. though they no Christians, for the firſt was a cruell perſecuter of them, yet have they teſtified ſo much, and have alwayes beene held faithfull in their writings: And ſo may Ioſephus, though hee make it queſtionable, whether Chriſt were onelyonly a man, Antiq. lib. 18. Cap. 4. This therefore being without doubt, that our Lord did ſuffer under Pontius Pilate, it may bee further asked, why He being a Iewe ſhould bee condemned to die by the authoritie and power of the Romanes? For this there bee two reaſons principall, and chiefe: For the underſtanding of which, you need to remember that there have beene foure principall Monarchies in the earth; the firſt of the Aſſyrians and Babylonians, which tooke the beginning from Nimrod, of whom you reade, Gen. 10.8, 9, 10. and was after encreaſed by Ninus, Semiramis, Salmanaſar, Bellochus, and others, but moſt of all by Nabuchadnezar. This Monarchy, after it had flouriſhed about ſeventeene hundred yeeres, was overthrowne by Darius the Median, and his nephew Cyrus King of Perſia; who were the founders of the ſecond Monarchie, which continued not much above 130. yeeres, and was then broken by Alexander, who in battell overthrew the laſt King Codoman. This Alexander began the third Monarchy of the Grecians, which after him was divided among his Captaines, of which foure were chiefe, See Dan. Cap. 8. of theſe foure Kingdomes, Egypt, Syria, Greece, and Aſia; Aſia continued but two deſcents of 23. yeeres; the other three one after another, were ſubdued by the Romanes, who made the fourth Monarchie. Syria, and by and by Iudea was ſubdued by Pompey, and made a Province of the Romans, about 60. yeeres before the birth of Chriſt. This Syria is a Countrey wide and large. Paleſtina inhabited by the twelve Tribes, a ſmall part therof. See Ptolom. Geogr. lib. 5. cap. 14. and Aſiae tab. 4. This Countrey in the time of Chriſt, was divided into three parts, or ſhires, Iudea toward the South, Galile to the North, and Samaria betweene them. Iohn 4. v. 3, 4. Theſe Samaritanes were ſtrangers in the land, ſent thither onelyonly to till the ground, after Salmanaſſar had carryed away the ten Tribes in the dayes of Hoſhea, 2. King. 18. from the 9. to the 13. verſe, Iudea and Galilee were poſſeſt by the Iewes, after their returne from Babylon. But after they were ſubdued by the Romanes, they were compelled to accept of ſuch government, as they appointed. Theſe Romanes, for the good ſervices and deſerts of Antipater Prince of the Idumeans, and of Herod his ſonne after him, gave the Kingdome over the Iewes, to that Herod ſurnamed the great, who held it 37. yeeres. Auguſtus beſide the gift of the Senate, enlarged the Kingdome of Herod, with the Countreys of Batanea, Trachonitis, Abylene, and others. But the Iewes knowing the time of Meſsiah to be at hand, whoſe Kingdome they thought ſhould be of this World, moſt obſtinately refuſed the government of Herod a ſtranger: And though he ſought the eſtabliſhment of a juſt government over them, and did many things to their content; yet when hee ſaw that by no faire meanes hee could win them to accept his government, hee fill'd all places with crueltie and blood, till in the 31. yeere of his Reigne they were compelled to acknowledge obedience to him as their King; and to his poſterity after him. So when the Scepter was vtterly departed from Iuda, even by their owne conſent: then according to the propheſie of Iacob, in the 32. of Herod, was the Angel ſent to the holy Virgin, when the Iewes had thus beene taught to know, that the true Meſsiah was to bring a greater deliverance, not to them onelyonly, but to all man-kind, than any could be from an earthly bondage. So in the beginning of the 33. yeere of Herods reigne, was Ieſus borne. After ſixe yeeres lawfull reigne, Herod died miſerably: After whom, his Kingdome by Auguſtus was divided to his foure ſonnes, of their number called Tetrarchs: ſo that Ar…helaus had Idumea, Iudea, and Samaria; Herod called Antipas had Galilee; Philip had Iturea, and Trachonitis: And Lyſanias had Abylen…. But Archelaus for his wicked government being by Auguſtuss thruſt from his dignitie, and baniſhed in Gallia, Romane Preſidents, Coponius, Ambivius, and Rufus, were ſent thither to order that Tetrarchy, each two yeeres under Augustus. Then by the appointment of Tiberius, the ſucceeding Emperour, Valerius Gracus held that government 11. yeeres, and after him Pontius Pilate; the other ſonnes of Herod ſtill holding their dignitie, as you reade, Luke 3.1.
Now to the arguments.
Such was the mercy of God to man, that although the Goſpel which was preached in Paradiſe ought to have beene that chiefe thing which man ſhould remember; yet becauſe his way was corrupted, and he become abominable by his crueltie in the earth, his whole race, except eight perſons, were ſwept away by the flood. This great Iudgement might have taught all poſterities to know what that was which God required of men, and to deſire the fulfilling of that promiſe of Him that was to come. But this being neglected of all men, except ſome few among the leaſt of all nations, which God had choſen for his people, and they now in captivitie in Babylon; God did againe call vponupon the World, to turne unto Him, becauſe His Kingdome is an everlaſting Kingdome, and deliverance and ſalvation is by him alone. Read Dan. Chap. 2. v. 44. and Chap. 3. v. 29. and the Kings Proclamation at large, in the 4. Chapter. Not long after, the World was ſummoned againe by the like Preaching, and Proclamation of Darius in the ſecond Monarchy of the Medes. Dan. 6.25. and later hiſtories teſtifie abundantly, how Alexander marching with fury againſt Ieruſalem, at the ſight of Iaddua the High-prieſt (as Paul before Damaſcus) of an Enemie, became a Convert, adored the Prieſt, ſacrificed, and offered gifts unto the true God. His ſucceſſors ſonne in Egypt Philadelphus, had the old Teſtament tranſlated into Greeke, and not long after, Ionathan Ben Vziel, tranſlated it in Chalde, that all the world might be prepared to receive that Saviour, that was ſhortly after to bee manifeſted, in that time when the greateſt and moſt powerfull Empire did flouriſh moſt, that is, in the dayes of Augustus, and his Succeſſor Tiberius. The argument in briefe is this.
1. That ſeeing the ſatisfaction for the ſinne of man was to bee made by the death of Chriſt, beleeved on in the world: it was neceſſary, that as in every age, and Empire of the world, Hee had beene preached; So He ſhould die by the power of the greateſt Empire then in the worlde, that all the world might take knowledge thereof. Therefore in the greateſt and moſt ſolemne feaſt of the Paſſeover, whither the Iewes and Proſelytes from all Countreys reſorted (for He was firſt to be preached to them; Luke 24. 47) and by the deputy of the greateſt Emperor, was this thing done and after publiſhed in that Senate, which ruled all; that as the ſalvation was wrought for all, ſo all might know it. For by this meanes the preaching of His Apoſtles and Miniſters afterward was more eaſilie beleeved, that He was the Saviour of the world, whom after ſo much good done, and ſo great miracles ſhewed by Him, they did unjuſtly cauſe to die, when they found no cauſe of death in Him.
2 The ſecond argument is this. The holy Scripture is the declaration of the will of God: Therefore it is neceſſary, that as all the will of God, ſo the holy Scriptures alſo bee fulfilled. Among theſe, that of Gen. 49.10. is directly to this purpoſe, The Scepter ſhall not depart from Iudah, &c. till Shiloh come. This Shiloh all the beſt Interpreters, both Iewes and Christians agree, to bee Chriſt the King; from whence it followes neceſſarily, that when Chriſt came, the Scepter or authority had departed; And therefore that the Meſsiah being to bee ſlaine, the execution of that death muſt be by that forraine authority that ruled over them. And this the Iewes themſelves profeſſed, Iohn 18.31. It is not lawfull for us to put any man to death; you may put hereto, Eſay. 7.16. with thoſe texts cited in the 24. Chapter, Reaſon 10.
But you may object, that in the captivity, that Scepter was utterly broken; yea ſo, that after their returne they had no Governours, but by the appointment of the Kings of Perſia, as it is manifeſt by the Bookes of Ezra, and Nehemiah, eſpecially Chapter 9. verſ. 36.37.
I anſwere. That as the Iewes in that captivity, knew the time of their returne by the Prophet, Iere. 29.10. ſo they ever held the hope of their libertie from that ſubjection; and therefore after Alexander, defended it againſt his ſucceſſors in Syria, and Egypt; eſpecially when they had the favour and countenance of the Romans, See 1. of Macch. Chap. 15. verſe 16. and Iust. Hiſt. lib. 36. But in their ſubjection to Herod, they gave the government of themſelves and their poſterity unto him and his. And although Archelaus his ſonne, for his miſ-government loſt it, yet it returned to the Romanes, of whom hee received it; and therfore in this caſe betweene Chriſt, and Caeſar; they vtterly diſclaime Chriſt for their King, and profeſſe, they have no King but Caeſar, Iohn 19.5.
So then it being cleere, that our Lord was to ſuffer under the Lieutenant of the Romans, which at that time was Pontius Pilate, let us ſee what He ſuffered under him.
It is not likely that a Prophet having beene condemned by the Eccleſiaſticall Iuriſdiction, and ſuffering moſt unjuſtly, ſuch reproaches as you heard before, ſhould be better intreated before a civill Magiſtrate. Yet Pilate hath more patience to examine the cauſe. What accuſation bring ye againſt him? The points of His accuſation were three. Firſt, He is a malefactor. How prooue you that? If He were not ſo, wee would not have delivered Him unto thee: Iohn 18.30. A very ſubſtantiall proofe, we malicious lyars ſay ſo, therefore it is ſo. The ſecond point, He is a blaſphemer, for Hee ſaid, I am the Sonne of God. Iohn 19.7. Hee ſaid true, and prooved it. Mark. 2. verſe 7. and 10. and Iohn 10. verſe 35, 36, 37, 38. Thirdly, Treaſon! He makes Himſelfe a King: He ſpeakes againſt Caeſar — calcemus Caeſaris hoſtem. Iohn 19.12. But He explained Himſelfe, That His Kingdome was not of this world. Iohn 18.36. And by the rule of your owne teachers, All they ſhall bee cut off that watch for iniquity, That make a man an offendor for a word, and lay a ſnare for him that reprooveth openly. Eſay 29.20, 21. So that for theſe crimes falſely objected, He was three times pronounced, Not guilty. I find no fault at all in Him. Iohn 18.38. and 19.4. and 6. No, nor yet Herod. Luke 23.15. and therefore, I will bee free of the blood of this juſt man, and waſh't his hands. Matth. 27.24. And was He innocent and juſt? moſt vnjuſt and wicked Iudge! ought not a Iudge aſwell to defend and deliver the innocent, as to puniſh the wicked? If He be innocent, Why doeſt thou, moſt unrighteous Iudge, betray the innocent to the power of His accuſers? Take yee Him, and iudge Him after your owne Law. Iohn 18.31. If He be innocent, Why doeſt thou torture Him with ſcourges and thornes, and the mockery of a purple robe? Iohn 19.1, 2, &c. Why doeſt thou deliver Him to the will of His enemies? Luke 23.35. Thus the wicked play in the credit and welfare of the righteous, and account it no ſinne, if they can have any pretext to ſay they are innocent. Thus our Lord was denyed His right to His Kingdome, Luke 19.14. betrayed by His rebellious Subjects: His life was ſet at nought, to ſave a murderer, vnjuſtly accuſed; ſtript of His clothing; And beſide all this of loſſe which He endured; He ſuffered all that paine and puniſhment which they could bring upon Him. As firſt, His baſe and ſcornefull apprehenſion, as of a thiefe in the night. 2. His being hurried from place to place, from Iudge to Iudge. 3. The moſt unjuſt ſentences of Blaſphemy, of Treaſon, of Death. 4. His Buffeting, Mocking, Whipping, Crowning, with all kind of contempt and ſcorne: and 5. That by a moſt unjuſt Iudge, who ſtill profeſt Him innocent, He was betrayed to the will of His adverſaries to be Crucified. 6. And yet, becauſe nothing could glut the gorges of thoſe bloody Prieſts, in the agonyes of death, behold a freſh onſet of Scorne and Reviling. Matth. 27, 41. 7. Neither will the abjects be left out, with their Gall and Vinegar. 8. No, nor yet the theeves in the ſame condemnation with their upbraidings. O man of ſorrowes, and contradiction! Behold and ſee, all you that paſſe by, if there were ever any ſorrow like unto that which was done unto Him, wherewith the Lord afflicted Him in the day of His fierce anger. Yet were all theſe things but ſmall afflictions, in compariſon of this, that God had withdrawne the light of His comforts from Him. For this cauſe alone were His roarings powred out. My God, my God, why haſt thou fo ſaken mee? Yet may it not be thought but that He was ſtill one with the Perſon of the God-head; and that not onelyonly in His agony on the Croſſe, but in death alſo; when His ſoule was parted from the body; So that although there was a diſſolution in nature, of the Soule and the Body; yet the unity of the Man-hood with the God-head, was ſtill ſaved in the Perſon of the God-head. See Acts 2.27.
But although this acte of Pilate in himſelfe was moſt unjuſt: yet in God the Father; whoſe Perſon Pilate, in that iudgement did repreſent, the act was moſt righteous and juſt. That Pilate in his Iudgement repreſented God the Father, it is manifeſt not onelyonly by this, That all power is of God; Rom. 13.1. but even in this very caſe, by that which our Saviour anſwered unto Pilate; Thou couldeſt have no power at all againſt mee, except it were given thee from above. Iohn 19.11. In this act therefore of Pilate, God did ſummon and judge the whole world to anſwere for their ſinnes: And becauſe eueryevery mouth was ſtopped, and the whole world was found ſubject to the judgement and wrath of God, for their ſinne; therefore was it neceſſary, that the condemnation and puniſhment ſhould fall on Him to the full, that had ſet Himſelfe to anſwere for us, leſt no fleſh ſhould be ſaved. So through His ſufferings, as we were condemned in Him, by Him are we alſo ſaved. But it comes now to be enquired, Why our Sauiour ſhould be condemned to a death, ſo infamous, as to be
2 Crucified.
THere were foure kinds of death appointed for Malefactors by the Law of God; Stoning, Burning, the Sword, Hanging by the necke. The particular offences you may finde gathered from the Hebrew Doctors by Henry Ainſw: on Exod. 21.12. And although Hanging, amongſt all thoſe, was accounted the moſt eaſie death, yet on that kind of death was the curſe pronounced, as you ſee, Deut. 21.22. But if they that committed the leaſt ſinnes, and therefore ſuffred the moſt eaſie death, were accurſed, as the adulterer, &c. how much more they which ſinned in higher degrees and were judged worthy of greater puniſhment? This kind of death, by nailing to a Croſſe, more cruell then any appointed by the Law of God, was in common uſe among the Romanes, after their firſt Kings, eſpecially for their ſlaves. See M. T. Cic: orat pro Rab: perduell: and Lipſ: de Cruce. lib. 1. cap. 12. over whom every Lord had power, and vſed to crucifie them for theft, and eſpecially for running away. After, it grew in uſe for the baſer ſort of malefactors though free-men, as theeues and ſuch like, and for their provincialls. And when the lawleſſe power of the Emperours had made all ſlaues, then they that called themſelues Free-men and Citizens of Rome, were alſo crucified at the will of the Emperours, as you may ſee Lips: de Cruce. lib. cap. 15. et lib. 2. cap. 7. But although this kinde of nayling on the tree by which our Lord did dye, was not in uſe among the Iewes, as Lip. de Cruce. lib. 1. cap. 11. ſuppoſes; unduly confounding the ſtaking, ſtrangling on a Gibbet, or bough, and nayling on a Croſſe; yet by the interpretation of S. Paul Gal. 3 13. did the curſe directly belong to this ſuffering of Chriſt, wherein He was made a Curſe for vsus. Now among thoſe reaſons, why our Saviour ſhould dye by this moſt vile and infamous death of the Croſſe; The firſt ſhall bee even from thence, becauſe it was moſt baſe and ſhamefull. For ſeeing man-kind by his ſinne, had forſaken God his juſt and lawfull Lord, and made himſelfe a ſlaue to the Divell; what manner of death, but the moſt vile and ſhamefull could He be judged worthy of, that had ſo falſly and baſely tranſgreſſed? And therefore was it neceſſary, that He who had made Himſelfe mans ſurety, and put Himſelfe in his ſtead, to beare his puniſhment, ſhould alſo die by the moſt infamous death of the Croſſe, the puniſhment of ſlaves that had run away from their Lords.
2. It is fit and neceſſary, that the Sonne of God ſhould be exalted to the higheſt degree of glory. The greateſt glory is not due but to the greateſt humility. The loweſt degree of humility that can be, is to be ſubject to the moſt ſhamefull death. Therefore that our Lord the Sonne of God might be exalted to the higheſt degree of glory, it was neceſſary that He ſhould firſt be abaſed to the death of the Croſſe. Neither is this an argument of amplification, but founded in the rules of the infinite Iuſtice, and therefore urged by Saint Paul. Philip. 2. verſe 8, 9, 10. He humbled Himſelfe, and became obedient unto death, even the death of the Croſſe. Therefore God hath exalted Him, and given Him the Name which is above every Name, that every tongue ſhould confeſſe that Chriſt is Iehova.
3. And ſeeing He ſuffered under the power of the Romanes, it was neceſſary that He ſhould die by that manner of death which was moſt uſuall with the Romanes, which for their ſeruants and provincialls, was the Croſſe. And although it ſeemed unto Pilate himſelfe an unworthy death for Him, Shall I crucifie your King? Yet nothing could content His enemies, but Crucifie Him, Crucifie Him. And becauſe our Lord had no ſuch priuiledge to plead for Himſelfe, that He was a free man of Rome, as Saint Paul did. Act. 16.37. & 22.25, 29. & 25.11. and ſo loſt his head by the ſword▪ Therefore He muſt needs endure that bitter, and accurſed death of the Croſſe.
4. The tree through the craft of the devill was unto man-kind a cauſe of ſinne. Therefore leſt the tree which was created good, might become a curſe to him for whom it was created, and thereby the end of the creation might be perverted, it ſeemed fit to the Wiſedome of God, that as the tree had beene an inſtrument in the worke of mans condemnation, it ſhould alſo bee an inſtrument in the worke of his redemption, that man by his wound might alſo bee healed. And therefore that our ranſome ſhould bee payed on the Croſſe.
5. Man by his ſinne had made himſelfe ſubject to the curſe of the Law. Therefore that the promiſe to Abraham, That in his ſeed all the Nations of the earth ſhould bee bleſſed, Gen. 12.3. might come vponupon them, it was neceſſary that the curſe ſhould fall vponupon that promiſed ſeed, in whom they were to bee bleſſed, as Saint Paul doth argue, Gal. 3.13. and 14.
6. This crucifying of our Lord was prefigured diverſlie in the Law, as by the Serpent in the Wilderneſſe; if you compare Numb. 21.8. with Iohn 3.14. Moſes alſo ſpreading out his hands in the forme of the Croſſe, overcame Amalec by his prayer, Exod. 17.11. But aboue all other figures: that glorious Type of Chriſt, Samſon, who ſhould begin to ſave Iſrael, Iud 14.5. moſt liuely figured our Saviour on the Croſse, when he laid his hands upon the Pillars, and ſlew more at his death, than he had done in all his life, Iud. 16.30. So our Lord, the Authour and Finiſher of our Salvation, though by His Preaching and His miracles He had ſhaken the Kingdome of the Devill, yet by His death upon the Croſse He did triumph over all the power of hell, Col. 2.15. David, Pſal. 22.16. propheſies plainely of the wounds wherewith He was pierced in His hands, and His feet, when He was nailed to the Croſſe, as the Prophet Zechary, Chap. 12.10. of that wound which through His ſide they made in His heart. I (the Lord) will powre vponupon the Inhabitants of Ieruſalem the Spirit of Grace, and ſupplicatior, and they ſhall looke upon mee whom they have pierced. And thus according to the Propheſies that were before, was our Saviour crucified, as you reade in the Goſpel.
3. Dead.
VVEe ſee IESVS made a little lower then the Angels for the ſuffering of death, that He by the Grace of God ſhould taſte of death for every man. Heb. 2.9. All the reaſons for His crucifying confirme thus much. And for this cauſe was Hee conceived and borne, that He might redeeme His people from their ſinnes. The arguments alſo of the 19. Chapter, of the 21.22. and 23. come all to this centre; that Christ our Lord, and onelyonly Redeemer, muſt die for our ſinne.
1. For ſeeing man by his ſinne had made himſelfe ſubject unto death, according to the juſt ſentence, Gen. 2.17. In the day that thou eateſt thereof, thou ſhalt ſurely die; it was neceſſary, that He that had made Himſelfe our ſurety, Heb. 7.22. and taken our ſinne upon him, Eſay. 52. ſhould die for our ſinne.
2. It was neceſſary that the higheſt degree of obedience, ſhould bee in him, in whom was alſo the perfection of Sonne-ſhip. But all the perfection of Son-ſhip was in Christ, both that which is Eternall, and that which is in time, as hath appeared. Therefore alſo the perfection of obedience. But there can be no degree of obedience beyond this, that a ſonne ſhould die at the will of his father. Therefore it was neceſſary, that our Lord ſhould die. For God ſo loved the world, that He gave his onelyonly begotten Sonne to die: that the world by him might bee ſaved. But becauſe it was impoſſible that He in his Eternall being ſhould be ſubject to death, therfore was it neceſſary that He ſhould bee incarnate, that H…e ſhould bee conceived of the Holy-Ghost, and be borne of a Virgin, as it hath beene prooved.
3. If Iſaac the ſhadow, were content to die at the will of His Father, how much more ought Chriſt the ſubſtance, to fulfill the will of His Father?
4. The manifeſtation of the infinite dignities of God the Father, is the proper and peculiar office of the Son, See Iohn 17.6. and 26. And how could either the infinite Iuſtice, or Mercy, or Love of God the Father toward His creature; or His honour in the creature bee better manifeſted, than in the death of that Son? For although it were farre from Injuſtice to puniſh the innocent for the wicked, when He had ſet Himſelfe to anſwere for the ſinnes of the world; yet was it the uttermoſt, the moſt ſevere and eminent Iuſtice that poſſibly could bee, to lay upon Him, in whom there was no ſinne, neither was there any guile found in His mouth, the burden of vsus all; to breake him for our ſinnes, to multiplie His ſorrowes; and at once to deprive Him of all the comforts of God, and life it ſelfe for our offences. Neither could the Mercy or love of God toward His creature be greater than this, that when wee were enemies, yet ſpared He not His owne Sonne, to worke our reconciliation. Neither can the honour of God be more magnified by the creature, than for that mercy and love, which he hath ſhewed toward the creature, in the Eternall Glory, and happineſſe which He hath reſerved for it, through the ſatisfaction of his Son. And becauſe theſe things could not poſſibly be brought to paſſe otherwayes than by the death of the Sonne of God, therefore was it neceſſary that He ſhould die.
5. Of contrary effects, the immediate cauſes muſt needs bee contrary: The greateſt delight and joy which the naturall man hath, is to follow his ſinfull luſts. Therefore the recovery, or reſtoring of man from his ſinfull ſtate, cannot bee but by the ſuffering of the greateſt ſorrow, that is, of death.
6. The obedience and ſufferings of Him who was to make ſatiſfaction for the diſobedience and rebellion of all man-kind, could not poſſibly be either exceeded or equalled. But if our Lord had not died a moſt bitter and cruell death, in thoſe torments which He endured, both in his ſoule and body, then had His ſufferings beene equalled, if not exceeded, by many of the holy Martyrs: who for their love and faith in God, endured moſt bitter and exquiſite torments, Heb. 11.35. &c. and that with joy unſpeakable, and glorious. Therefore it was neceſſary, that our Saviour ſhould die a moſt cruell death, and bitter, both in the ſufferings of His ſoule, and body.
7. The greateſt exaltation or glory that could come unto the creature, was in this, that it ſhould become one Perſon with the Creator, which we have proved before to have beene done in the incarnation. For the greateſt glory and grace done to the creature, the greateſt love, and humilitie is due to the Creator. But our Lord, who was ſo exalted, had not beene humbled to the loweſt degree of humilitie, if He had not died a moſt ſhamefull death. Therefore it was expedient that He ſhould ſo die.
8. Full and perfect obedience, is due from man-kind, unto the Creator, and eſpecially from that Man of men, their Prince and Captaine, who ought to be an example unto them, of all thoſe vertues whereby they ought to glorifie His Father. Therefore that faithfull men might willingly die for the love and ſervice of God, it was neceſſary that our Lord ſhould give the example, See 1. Peter 2.21.
4. and Buried.
1. IT is ſaid that death is the uttermoſt or laſt of evills. And that wee might by all arguments bee aſſured of His death, by whoſe ſuffering of death, wee are ranſomed from the power of death; it was neceſſary that after His death, our Lord ſhould bee buried: Seeing that by His buriall we are aſſured, not only that He was truely dead; but alſo, that during the time of His buriall, He was held under the power of death.
2. The greateſt triumph cannot bee aſcribed but to the greateſt victory manifeſt and knowne. The greateſt victory is over the greateſt enemy, Death, and him that had the power of death, the Devill. And that Chriſt might be acknowledged to have riſen againe, and ſo to have triumphed over death, it was neceſſary that after His death, He ſhould be buried: Seeing many perſons in Apoplexies, Plagues, Singer in his drunkenneſſe; ſo after hanging, drowning, falls, and other both inward ſickneſſes and outward violences have been ſuppoſed to have beene dead, which yet have returned to life againe. But after buriall for ſo long time, no man ever returned to life, but by a power that was divine. Therefore that our Lord might truely be acknowledged to have riſen from the dead, and ſo to have triumphed over Death, it was neceſſary firſt that Hee ſhould be buried.
3. That bleſſed Spirit which knew from the beginning what ſhould come to paſſe at the laſt, who fore-ſaw the malice of the Prieſts and Scribes, and knew their hardneſſe of heart to beleeve all that was ſpoken by the Prophets, that the reſurrection of Chriſt might be moſt manifeſt, before-hand decreed and ſpake, Eſay 53.9. That Hee ſhould make His grave with the rich in His death. Therefore was He not onelyonly buried in fine linnen, and perfumes of Ioſeph our Apoſtle, and Nicodemus; but alſo by the plot of the High-Prieſts was He made ſure in His grave; the great ſtone which ſhut it up being firmely faſtened in the Rocke, See Lamentations 3. verſe 9.53. into which the Grave was hewed, with (c) cramps of Iron ſodered into Both, and ſurely guarded with a ſtrong watch, that both His Death, His Buriall, and His Reſurrection, might bee witneſſed even by His very enemies Matth. 28.11.
Notes.
(a) 1. HEe was pleaſed to be borne man.] The errours of Simon Valentin, and Apelles, which you had before Note (a) on the 26. Chapter, though directly they oppoſe the truth of the former article, yet have I refer'd the refutation of them to this place, becauſe they alſo take away the merit of Chriſts paſsion from us, wherein alone our hope conſiſts. But ſeeing that Simon in his Hereſie ſided with the Iewes, againſt whom I hauehave diſputed in the 24. Chapter: and beſides them, had not many followers, though after him it were recalled from hell by one Proclus an obſcure fellow, Aug. haereſ. cap. 60. Seeing no reaſons are, or can be brought, either by Simon or by the Iewes, to prooue the aſſertion, the onelyonly authority of S. Iohn is able utterly to ſtrangle this whelpe: See then Chap. 1.4. The Word was made fleſh: And 1. Ep. Chap. 1. That which was from the beginning, which we have heard and ſeene, and looked on, and our hands have handled, &c. And againe, Chap. 4. Every ſpirit that confeſſeth that Ieſus Chriſt is come in the fleſh, is of God.
2. The doctrine of Valentin is refuted at large by Irenaeus lib. 3. cap. 11. & 32. And that by the manifeſt authority of S. Paul, Gal. 4.4. where it is ſaid, That Chriſt was made of a woman. So alſo by Tertullian, in his Booke De carne Chriſti. The Evangeliſts Matthew and Luke deſcribe His humane generation: Beſides His manly Paſsions approove Him to have had the true body of a man, as to be Hungry, Thirſty, Weary, to Sweat, to Weepe, &c. Moreover, if He had not ſuffered in the true and very Body of man, His ſuffering for us had been of none effect, for the ranſome of our bodies. Their Argume…ts you may ſee more at large in the Bookes cited. But Epiphanius, Haer. 1. layes not this Hereſie to the charge of Valentin, a… the Authors forenamed▪ And S. Aug. haer. cap. 12. but rather puts it to Marcion, Haer. 42. who taught that the Incarnation o… Chriſt was not in deed, but onelyonly in ſhew; whom he refutes only by thoſe Scriptures which Marcion allowed of; as the Goſpel of S. Luke, which Marcion received (except that which concernes the Genealogie of Chriſt) and certaine Epiſtles of Saint Paul: For all the Olde Teſtament and the reſt of the New he rejected. But in theſe Scriptures Chriſt calleth Himſelfe the Sonne of man. Hee was thronged by the multitude, He lift up His eyes, He prayed on His knees, His feet were anointed, He ſlept on the ſea. He is made of the ſeed of David a…cording to the fleſh, Rom. 1.3. So that if David had a true manly body, then alſo the body of Chriſt was a true manly body. He gave up the ghoſt: His lifeleſſe body was taken from the Croſſe, wrapped in Linnen, and Buried. After His Reſurrection alſo He ſaid, Handle me, and ſee mee; for a Spirit hath not fleſh and bones, as ye ſee me have, Luke 24.39. And theſe Texts out of thoſe Scriptures only are ſufficient to reproove the falſhood of theſe Hereticks. And for full ſatisfaction heerein, you may take the interpretation of Tho. Aqu. cont. gent. l. 4. c. 30. to thoſe Texts of Scripture when…e Valentin might ſeeme to have taken o…caſion of his Hereſie. Firſt it is ſaid Iohn 3.13. No man hath aſcended up to heaven, but Hee that came downe from heaven, the Sonne of man which is in heaven. A ſwer. This comming downe from heaven cannot bee meant of His body, or of His ſoule, becauſe of that which followes, The Sonne of man which is in heaven, for it is proper onelyonly to the Godhe d to fill both heaven and earth. Ier. 23.24. Therefore as God is ſaid to have come downe from heaven, not properly, but in reſpect of His dwelling in the Manhood; So is the Sonne of man alſo ſaid to be in heaven, not properly, but in reſpect of the unity of His humanity with the Godhead. According to this ſence Hee ſaid alſo, Iohn 6.38. I came downe from heaven to doe the will of Him that ſent me, as you read before, Note (g) §. 10. ob. 9. on Chap. 24. Another Text which may ſeeme to make for Valentin is 1. Cor. 15.47. The firſt man is of the earth, earthly: the ſecond man is the Lord from heaven: Yet this prooves not that the body of Chriſt was not taken from His mother, but rather that as wee are ſta…ned with or ginall ſinne by Adam; ſo are wee waſhed and clenſed by the blood of Chriſt, for ſo it followes, Verſe 49. As we have borne the image of the earthly, we ſhall alſo beare the image of the heavenly. And although it be ſaid, The ſecond man is the Lord from heaven, yet prooves it not that He brought His body from heaven: but rather becauſe wee underſtand nothing of heavenly things, but by bodily likeneſſes: therefore is Hee called, the man from heaven, to ſignifie that new manner of being which God had with us in our nature, and to aſſure us that Hee our Redeemer is our eternall God, able to ſave us; and man with us, that doeth pitie our miſeries.
3. The Hereſies of Apelles are refuted by Epi…hanius, Haer. 44. briefly, and plainely: but this which concernes the body of our Lord mo…e fully by Tertullian, in his Booke De carne Chriſti. You ſhall have what I held fit to gather from both, or to adde thereto. The arguments of Apelles are in part all one with thoſe of Valentin already anſwered; The reſt are theſe that follow.
1. If the Angels appeared in fleſh not taken from mankinde, much more might Chriſt. But the firſt is true; therefore the later. Anſwer. The conſequence in the Propoſition is not good: For the Angels came not to die, therefore not to be borne, as our Lord Himſelfe appeared to Abraham not borne of a woman, becauſe the time appointed that He ſhould die was not yet. But when the fulneſſe of the time was come, that He by His death ſhould take away the ſinnes of the world, then God ſent His Sonne made of a woman. Beſides this, they are beſide the queſtion. For to proove their Poſition, that Chriſt tooke His body of the Starres and Elements, they ought to proove that the Angels alſo tooke ſuch bodies. But that they cannot proove. For if the Angels made themſelves that which by nature they were not, why might they not doe it by that which was not?
2. It is ſaid, Matth. 12.48. Who is my mother? and who are my brethren? If then Chriſt had no mother or brethren but in that ſpirituall kindred of them which kept the word of God, He had no body taken of the Virgin. Anſwer. No man would have told Him that His mother ſtood without, which did not know that ſhee was His mother. Therefore the circumſtances and time of His ſpeech muſt be obſerved. He was now in the buſineſſe of God His Father, for whom all earthly parents muſt be denied, as He alſo anſwered, Luke 2.49.
3. But the fleſh of ſinfull man was an unfit and unworthy dwelling for Him that came to deſtroy the workes of the devill. Anſwer. As ſinne, the worke of the devill, was brought into mankinde by the body, and the bodily ſences, as it appeares, Gen. 3.6. The woman ſeei…g that the fruit was good for food, and pleaſant to ſight, tooke and did eat it: So w…s it neceſſary that ſin e ſhould be deſtroyed in the body o… that fleſh wherein ſinne was concei…ed and wrought. Moreo er the difference not of the matter which muſt be one, but of the Spirit of ſanctification wh ch was in Chriſt, made His body a fit ſacrifice for ſinne But concerning this unworthineſſe alleadged, anſwere was made before, Note (a) ob. 1. & 3. on Chap. 5.
4. But if He had fleſh like ours, Hee ſhould have beene begotten like us. Anſwer. The conſequence is not good, as was ſhewed before, Note (a) §. 2. on Chap. 26.
5. If the fleſh of Chriſt were the ſame with ours, the common accidents of both ſhould be alike, ſo that our fleſh ſhould forthwith riſe againe like His; or His like ours bee reſolved to duſt. Anſwer. When our Lord had fully ſatiſfied the Iuſtice of God for the ſinne of mankinde, it had beene againſt Iuſtice that He which had done no ſinne ſhould have ſtill continued under the power of death; and therefore impoſible, Act. 2.24. But our bodies doe therefore ſtill reſt in hope becauſe all H s enemies are not ſubjected unto Him, among which the laſt is de…th, 1. Cor. 15.26.
Therefore for conc…uſion of this point, over and above thoſe reaſons which you had in the twentieth Chapter, and the authorities in the end of the three and twentieth Chapter, and theſe which are heere already cited, take that of Eph. 5.30. We are members of His body, of His fleſh, and of His bones. So that if we know or beleeve that we our ſelves have a body o… fleſh and bones, we muſt alſo know that our Lord had a true natura l and humane body, as one of us. Which authority is yet of ſo much the greater regard, becauſe it was propheſied in Parad ce, Gen. 2.24. That our Redeemer ſhould be incarnate; that in the body of His fleſh, through death, He might …re…ent us holy a d unblameable, Col. 1.22. For ſeeing the chi dre are partakers of fleſh and blood, Hee alſo Himſelfe likewiſe tooke p…rt of the ſame, that thro gh death Hee might deſtroy him that had the power of death, that is, the devill, Heb. 2.14. Reade the Chapter, from verſe 5. unto the end, and ſee how many arguments you find to this purpoſe onelyonly.
The fancies therefore of theſe Hereticks, being lighter than vanity, it will follow, that all thoſe opinions which might ſeeme to bee raiſed there-from, were as falſe as fooliſh. As firſt, that of Celſus, That the body of Chriſt was not ſubject to paine, and griefe: Againſt which, Saint Origen diſputes, lib. 2. Cont. Celſ. For as for that Stoicall vnſufferance of His mind, which Clemens Alex. Strom. lib. 7. thought not to bee ſubject either to joy or ſorrow; it was onelyonly an over-ſight in ſo learned a Writer, and directly contrary to the Text of the Scripture, Iohn 11.35. Matth. 26.38. where Ieſus wept, and was exceeding ſorrowfull, even unto death. And concerning the joy of His Spirit, See Luke. 10.21. Secondly, that of Saturnilus, That Chriſt did ſuffer onelyonly in ſhew, Epiph. Haer. 23. Thirdly, that of the neat-heard Baſilides, who taught that Simon of Cyrene was crucifyed in Chriſts ſtead, Epiph. Haer. 24. Of all which, if any thing were true; what thanks were due to Him from vsus, when He had ſuffered nothing for our ſakes? 2. How are wee freed from that damnation, under which we were brought through the ſinne of Adam, while the Divine Iuſtice is yet unſatisfied? 3. And if Chriſt have not ſuffered for vsus, what example hath He left unto vsus, that wee ſhould follow his ſteps? 4. Wee that are the Diſciples, ſhould bee above our Maſter, our patience more then His, our love to Him, more then His to vsus, If wee for His ſake ſhould willingly ſuffer, perſecution, ſhame, loſſe, impriſonment, death, which He Himſelfe had not ſuffered for vsus. And 5. It had been utterly to no end, that He ſhould have become man. For as it had been in vaine for Him to have taken a body which ſhould againe have beene ſcattered into that from whence it was taken (as Apelles affirmed) ſo had it beene to no end to take a body, and therein to ſuffer the darkning of His divine glory, if by that body, no benefit had redounded to the creature. But if you deſire moe reaſons hereto, they that are brought in the Chapter for His ſuffering, crucifying, death, and buryall, may give you full ſatisfaction.
So the errours that are yet remaining about the ſuffering of Chriſt, are two; one of the Theopaſchites, who held that the God-head of Chriſt did ſuffer, while His body was nayled on the Croſſe. Aug. de. Haer. Cap. 73. The other of the Patriſpaſſians, ſuch as Praxeas and Sabellius, who becauſe they thought, that as the Father and the Son were but one ſubſtance ſo were they likewiſe but one Perſon; and therefore they affirmed that God the Father was incarnate, and ſuffered, Aug. de Haer. Cap. 41. But the former of theſe is ſufficiently reproved by the doctrine of the 9. Cha. For if God be not any kind of matier, nor a compound, nor a formed body, nor ſubject to any accident, but that His being be moſt ſimple and pure, as was there ſhewed, by every one of theſe circumſtances, it will follow neceſſarily, that God cannot ſuffer. The later is refuted by all the reaſons of the 11. and 23. Chapters: And if you hold not your ſelfe ſatisfied by that which is brought in thoſe Chapters, and the anſweres to the reaſons of Sabellius, Note (d) on Chap. 11. You may doe well to read Epiph. Haer. 57. and Tertullian againſt Praxeas: For this very queſtion, whether God the Father was incarnate and ſuffered, is the Argument of that Booke.
(b) That by His partaking of our ſufferings, He might, &c.] It may heere not vnfitly be demanded, for what cauſes Chriſt the Holy one of God ſhould die for vsus, and how that death becomes availeable to free vsus from the power of ſinne, of death, and hell? For anſwere, Wee muſt firſt put that which was the firſt and principall cauſe of our ſalvation, the eternall purpoſe of God, which He …urpoſed in Ieſus Chriſt our Lord. Ephe. 3.11. See Actes 2.23. And this, not for any graces or workes fore-ſeene in us, But according to the good pleaſure of His owne will, Ephe. 1.5. For He hath ſaved us, and called us with an Holy calling, not according to our workes, but according to His owne purpoſe and grace, which was given us in Chriſt Ieſus, before the world began. 2. Tim. 1.9. And he that puts any outward cauſe, or good workes fore-ſeene in us, whereby God might bee moved to chuſe us, takes away the chiefe glory of his grace, and makes him to bee leſſe good. So then, the firſt cauſe of all the cauſes and meanes of our ſalvation in Chriſt, is the free mercy and purpoſe of God the Father, which becauſe it is the firſt, it muſt needes alſo be the chiefe cauſe, ſeeing all other cauſes worke to that end to which they are ordered and guided by the firſt. And becauſe the Son doth nothing of Himſelfe, but what things ſoever He ſeeth the Father doe, thoſe alſo doth the Sonne likewiſe: Iohn 5.19. Therefore ſecondly did the Sonne according to that eternall purpoſe of the Father, offer Himſelfe vntounto His Father for man, as a ranſome and ſatisfaction for their ſinne, as it is ſaid, Pſal. 40.7. Loe I come (in the volume of the Booke it is written of mee) to doe thy will O God. Heb. 10.7. For in Him onelyonly is God well pleaſed, Matth. 12.18. And this is that Eternall Goſpel of the Lambe, ſlaine from the foundation of the World, Apoc. 13.8. For through the Eternall Spirit did H… offer Himſelfe without ſpot vntounto God. But if this offer of our Redeemer, who offered Himſelfe for vsus, had not beene accepted of His Father, then had it beene of no availe for us. Therefore in the third place, it muſt appeare that God did accept this Sacrifice of His Sonne, which is manifeſt firſt by this: That it was the diſpoſition and purpoſe of God Himſelfe, as was ſhewed in the firſt place, and as it is ſaid, Heb. 10.10. By the will of God are wee ſa ctified, through the offering of the body of Ieſus Chriſt, once for all. Neither was God in this reconciliation of man-kind, a willer or diſpoſer onelyonly, but a worker alſo of our Redemption. For God was in Chriſt, reconciling the World vntounto himſelfe, not imputing their treſpaſſes vntounto them. 2. Cor. 5.19. If God then be for us, who can be againſt us? If He Iuſtifie, who can condemne us? who …ave the decree and will of God for our Iuſtification, the offer and acceptance of Chriſt, both God and man, for our ranſome and reconciliation, and that offer was made by the eternall Spirit, And this Spirit alſo beareth witneſſe to our Spirit, that wee are the ſonnes of God, Rom. 8.16. The ſecond cauſe concernes the juſtice of God, by which our Lord Chriſt died for vsus. And it ſtood in this, that He according to the will of His Father, became our ſurety, Hebr. 7.22. and bound Himſelfe to make ſatisfaction for the ſin of man, which man himſelfe could not doe, as it hath beene manifeſt before, Chap. 19. Now in this ſatisfaction of Chriſt, the infinite Iuſtice was accorded with the infinite Love of God to the creature. The infinite love appeared, as was ſaid before, firſt in this, that the Sonne was called and appointed to the performance of this glorious worke. Hebr. 5. verſe 4, 5.10. Then in this, that being performed, it was accepted in our name, and for our everlaſting happineſſe, as it is ſaid, Iohn 3.16. God ſo loved the world, that He gave His onelyonly begotten Sonne; that whoſoever beleeveth Him, ſhould not periſh, but have everlaſting life. The infinite Iuſtice was manifeſt in this, that the ſatisfaction of Chriſt was a full and perfect ſatisfaction, according to the rigour of Iuſtice, and that both in reſpect of the infinite value thereof, and of the puniſhment which our Mediator endured. The infinite value of the ſatisfaction, was firſt in the Perſon that offered it. For as the grieuouſneſſe of the injurie exceeded by the worthineſſe of the Perſon of the Father, that was offended: So the value of the ſatisfaction exceeded by the worthineſſe of the Sonne, that made the amends. And becauſe the honour which was done to God herein, is valued according to the worthineſſe of the Perſon, which worthineſſe in Chriſt is eſſentiall unto him, not accidentall, as that of Aaron, therfore the ſatisfaction alſo is eſſentially infinite, and therefore abundantly ſufficient in reſpect of the Perſon that did fulfill it. For the ſatisfaction to an infinite Iuſtice, was as fully made by the Perſon of the Sonne an infinite being, than if the creature being finite, even all Angels and men had ſuffered the torments of hell eternally. Secondly, the infinite value of the ſatisfaction appeares in the worthineſſe of the thing that was offered. For our Mediator having no greater nor better ſacrifice to offer unto God (as nothing could be better then that which was equall to God) offered Himſelfe God and man, for the ſaving of His people, as it is ſaid, Ier. 3.23. Truly in the Lord our God is the ſalvation of Iſrael. Thirdly, the value was increaſed by the manner of the offering, wherein was the perfection of the obedience of the eternall Son to His Father, and the perfect ſubmiſsion of the humane will of Chriſt, unto the will of God, that this ſacrifice might by all meanes be meritorious in Him for us, See Note (g) on Chap. 24. §. 11. No. 4.
The ſecond meanes whereby the ſatisfaction of Chriſt according to the rigour of Iuſtice was perfect, is the greatneſſe of that puniſhment which He endured for us, which in proportion was anſwerable to that death which in Iuſtice was due to the ſinne of man, having the ſame degrees and parts: which puniſhment Chriſt (ſo farre foorth as it was poſsible for the Sonne of God) did endure. Firſt, the bodily death, with all the circumſtances, as I remembred before: Then the loſſe of that Ioy and Comfort of His ſoule, wherewith the fruition of God, and the fulneſſe of His graces did euer repleniſh Him. And this Ioy Hee loſt, not finally or fundamentally, as the damned (for that was impoſsible, both in reſpect of His innocencie, and of His union with God) but onelyonly according to the preſent act and feeling. Thirdly, he was ſubjected to the powers of hell, not enthralled thereto as a vaſſall, but yet ſubject for the preſent vexation and temptation: ſo that His ſoule and underſtanding was affrighted in ſorrow and horrour, knowing Himſelfe to be made a curſe for us, which brought with it a full ſence of the Iuſtice and wrath of God againſt ſinne. Fourthly, and although it bee moſt true that God cannot ſuffer either paine or loſſe, as was ſhewed even now; yet it is as true, that God having taken to Himſelfe the living Tabernacle of a ſoule and body, offered this ſoule and body of His to death for us, as it is ſaid, Act. 20.28. That God purchaſed His Church with His owne blood, and not ſo onelyonly, but for a time left that body under the abſolute power of Death and Buriall.
And thus the Iuſtice why Chriſt ſhould die for our ſinnes, and the plenary ſatisfaction which Hee hath made unto God thereby doeth plainely appeare. Now a reaſon or two, why, and how the benefit hereof doth belong unto us.
1. Firſt, ſeeing the perſon of our Redeemer is infinite, and therefore His merit alſo infinite, …n infinite reward is due thereunto, which if God would not give (O pardon that we ſ…eake in the voyce of reaſon Thy gift in us) then Hee were unjuſt; if He could not, then were He unable to requite. But both theſe things are impoſsible. And ſeeing hee that makes a recompenſe for any deſert, either gives to the deſerver that which he hath not, or forgives that which hee might require; and yet our Lord, to whom the reward of His obedience and death is due, neither needs any thing, nor can receive any thing more then He hath, having in Himſelfe the fulneſſe of all perfection, and all things which the Father hath, Iohn 17.10. Neither yet needs forgiveneſſe, having never offended: neither yet can ſo great obedience, and ſuch an infinite merit bee all in vaine, therefore doth this infinite reward redound to us: ſo that we which claime by His Title, may draw neere unto the Throne of Grace in the full aſſurance of faith, that God doth not, nor will not refuſe them that come unto Him in the name of His Sonne, ſeeing unto all them that ſeeke ſalvation and eternall life by Him, all His infinite merit doeth aſſuredly belong. For that which is infinite can no way become diviſible, for ſo ſhould it ceaſe to bee infinite. So His infinite merit belongs to every one of His, according to the infinity thereof. See the doore of our hope ſet open wider then the walles of heaven: See how God with Chriſt hath given us all things: See alſo if the infinite merit of Chriſt, can any way be compatible of any mans merit, or the mediation of Saints.
2. Seeing our Lord Ieſus being God, could not become man but by the power of God, Chap. 25. & 26. who of the whole nature and ſubſtance of the Virgin, made Him perfect man, both ſoule and body: And that He being thus alſo the Sonne of God and man, did perfectly fulfill the law of a Son…e, to doe alwayes thoſe things which were pleaſing to His Father, Iohn 8.29. whereas all other men had revolted from their obedience, and ſo forfeited their ſtate of Son-ſhip and intereſt in their Fathers inheritance, by the ſinne of the firſt Father Adam, which was created the ſonne of God, Luke 3.38. therefore the who…e right in that inheritance of glory and happineſſe, which ſhould have come unto all man-kind is due to Chriſt onelyonly: So that by the right of inheritan e, no man beſide H mſelfe can be capeable of heavenly Ioyes. But becauſe the poſſeſſion of eternall hap…ineſſe is due to Him by a double right, not onelyonly that of Sonne-ſhip, or inheritance, but alſo by pur…haſe, through the infinite merit of His moſt precious death; whereto, according to the will of His Father, He became obedient for the ſinne of man-kind; therefore by this right, hath He given an infinite right in the heavenly Inheritan…e, to all them that come unto Him by a l…vely faith, their hearts being …lenſed from dead workes, to ſerve the living God. In which right, If He had not fully ſt…ted man-kind, then had the benefit o… His p…rcha…e beene utterly loſt. So His Incarnat…on, His ſufferings, and al. His promi…es made to vsus, had beene in vaine. But all theſe things are impoſsible.
3. Moreover, it is to bee conſidered▪ that the ſinne of man in reſpect of the ſi…ner, muſt …eeds bee ſinne▪ becauſe a finite creature can no way doe an infinite actio…, but the in…nitie of the ſinne is onelyonly in reſ…ect of Him ag…inſt whom the ſinne is, beca ſe of His infini…e Iu…tice that is offended thereby. But the ſatiſfaction and the me…it of Chriſt death was infinite, not onelyonly in reſpect of the in…initie of H s Perſon who per…o…med it, but of Him alſo that did ſo accept it, of Him that was not bound thereto in reſpect of any neede or debt of His ow…e, but He pe…o…me a… that obe…ience which was due for our ſakes, and in our name: wherea… the me…t o… all other men being finite, could no way be ſatisfactorie for their ſin againſt an infinite Iuſtice; neither yet can they bee ſo accepted of God, be…auſe mans worke…, how good ſoever they are, yet can they neither be moe▪ nor better th n man is bound unto, Luk. 17.10. Neither are good workes truely ours, but ſuch as God hath done by us. 1. Cor. 15.10. But ſeeing all our righ…eouſneſſe is as filthy raggs, Eſay 46.6. let us looke unto Chriſt Ieſus, who alone of God, is made unto us Wiſedome, Righteouſneſſe, Sanctification, and Redempt…on. 1. Cor. 1.30.
4. And as the ranſome of our ſinne muſt of neceſsitie be of an infinite value, that it might be a fu l ſatis action to an infinite Iuſtice, and therefore fit that our Redeemer ſhould bee both God and man: So was it neceſſary that Hee ſhould become ours, that wee might have that which we might give unto God for a full ſatis…action; A…d that our obligation to God might bee infinite, not onelyonly fo… our creation, or being from nothing; but much mor… for our well-being, and reſtoring from worſe than nothing: Therefore that wee might have an infinite ranſome to gi e unto him, did Hee firſt give unto us His only Sonne, Iohn 3.16. And yet that our claime and right might bee in Him, not one y by the voluntary gift of His Father, which in Him that had power to give, made our right and poſſeſsion ſu…e enough; but alſo by our owne purchaſe, that wee might have all ma…ner of right in Him, and aſſurance of Him, therefore at His owne▪ rice of five Shekels of ſilver Sixeteene ſhillings Eight pence, Hen. Ainſw. on Gene. 20.16. other 25. Shillings, Ed Brerew:) in our money, did wee alſo redeeme, or buy him of God. See Exod. 13.13. Numb. 18.15.16. O moſt rich and precious …urchaſe! At ſo eaſie a rate, to buy that which was more worth than all the wo…! And that the benefit of this bargaine might not redound to the Iewes …one, t e efore came the wiſe Gentiles from the Eaſt to relieve the penury of the poore Carpenter, not onelyonly for the payment of this purchaſe, but alſo for ſaving o… th…t which was bought, by H…s flight into Egypt, Matth. 2. Chapter. And thus are wee become a Royall Prieſt-hood, while wee offer unto God that infinite ſacrifice, beſeeching His mercy for the merit of His Sonne.
Thus then, the infinite Iuſtice being fully ſatisfied in our nature by that which Chriſt hath ſuffered for us, our ſinnes are not onelyonly freely forgiven us in the beloved; but wee are alſo brought into the perfect favour and Love of God, and the aſſurance of thoſe benefits which depend thereon. Which love, how great it is, Our Lord hath ſufficiently declared, Iohn 17.23. where Hee ſaith, that the Father hath loved us, as He hath loved Him.
(c) With cramps of Iron ſodered.] How Ioſeph buried the body of IESVS, rolling a great ſtone, Matth. 27.60. a very great ſtone, Mark. 16.4. to the doore of the ſepulchre, the Goſpels ſhew. And although the ſtone were ſo great, that women, moe then foure Luke 24.10. durſt not undertake to roll it away; yet the chiefe Prieſts and Phariſees held not that ſurety enough, and therefore, by the leave of Pilate, made the grave faſt, and ſealed it, and ſet their watch to keepe it. The words foreign to ſeale and foreign to make faſt or ſure, as the word is uſed. Act. 16.24. He made their feet faſt in the ſtocks, cannot import ſuch ſealing as is on a bagge of money, or with a piece of paper which makes nothing faſt, but is only a ſigne of honeſt dealing. For if the Diſciples had purpoſed to ſteale the body of their maſter, no ſuch ſealing could, or ſhould have hindered them. And therefore that making faſt and ſealing here ſpoken of, was ſuch as I have ſaid, and that for the ends expreſſed.