A Gleaning in Gods Harvest, Sermon 2
THE WOUNDED SAVIOVR.
ESAY. 53.5
But he was wounded for our tranſgreſsions.
IT was not without good reaſon, that among all the Prophets in the Old Teſtament, our Prophet Iſay onelyonly ſhould bee ſtiley by ancient and moderne writers, the Evangelicall Prophet. He that reades this Chapter whereof my Text is a portion will confeſſe as much.
The Chapter conteines a deſcription of Chriſt, of his coming into, and his harſh entertainement in the world, his ſufferings and reſurrection, ſo fully and punctually, that at the firſt view a man would think it were rather a Hiſtory than a Propheſie, and rather a relation of ſome what paſt, then a prediction of any thing to come. Wherein, for the better diſtinct underſtanding of the method, and coherence of the words, know that Iſay, (the Eagle-eyed Prophet, as one calls him) having in the ſecond verſe of this Chapter ſhewed how meane and contemptible in the eyes of men, Chriſts incarnation ſhould be. In the fourth verſe hee ſhewes what the judgement, and cenſure of the world ſhould bee concerning Chriſt, how baſely and indignly they ſhould conceive of him; not as hee was indeede the innocent, & immaculate Lambe of God, but as a notorious malefactor, one that for his owne ſins was ſtricken of God, and humbled. But how unjuſt and impious their opinion was, the Prophet ſhewes in Verſ. 5. whereof my Text is a part.
Firſt, by remooving the falſe cauſe of his ſuffering which was ſuppoſed to be his owne ſinne in this particle But: We judged him to be ſtricken and afflicted of God, But: As if he ſhould ſay, there was no ſuch thing. He firſt remooves the falſe cauſe of his ſuffering, which was his owne ſinne, we judged it to be his owne ſinne, and deſerving; But.
Secondly, by aſſigning the true cauſe in theſe words, Hee was wounded for our tranſſions, not for any ſinne of his owne, but for our tranſgreſſions, you ſee the coherence of the words, and the context. In which obſerve three parts, for they being a diſcription of Chriſts ſufferings.
Firſt, conſider the patient or partie ſuffering; Hee. Chriſt, God, and man, the ſecond perſon in the Trinitie: Hee was wounded.
Secondly, the paſſion it ſelfe in theſe words, He was wounded; whereby not onelyonly, though principally is underſtood the torments that asn="*" Preached on a good-Friday. this day hee ſuffered on the Croſſe; but withall, all the calamities and miſeries that befell him through the whole courſe of his life. For howſoever it be true, that the great Captaine of our ſalvation, as the Apoſtle ſaith, Heb. 2.10.Hob. 2.10. did never till the laſt, enter into the maine battell with the ſpirituall enemies of our ſalvation: yet hee had many skirmiſhes with them before; off in his life-time, he did taſte and ſippe (as it were) of the cuppe of Gods wrath, but hee did never till then, drinke, and ſucke up the dregges. Hee was wounded for our tranſgreſsions.
Thirdly, the cauſe or reaſon of theſe ſufferings Our tranſgreſsions: not for any ſinnes, or demerits of his owne; no, but hee was wounded, for our ſinnes and tranſgreſſions.
I ſhall not preſently deſcend to theſe particulars, I find a But, in the entrance of the Text, But hee was wounded for our tranſgreſsions.
Gold-ſmiths, weigh their gold to the utmoſt weight, and the priviledges of Scripture are ſuch, that there is not a word or tittle, but it is as ful of weight, as it is certaine of accompliſhment. This But is like a counterblaſt of a contrary wind that meetes a Ship in her full ſayle, and turnes her courſe another way. Thus it runnes, Wee judged him ſtricken of God, as deſerving it by his owne ſins, But. It checks and controlls the hard conceit that the world entertained of Chriſt, who looked on him in the falſe glaſſe of envie, and tooke him, or miſtooke him to bee a Wine bibber, a Glutton, a Blaſphemer, and what you will, ſaving what they ſhould; and ſo that he ſuffered death for his owne ſinnes and tranſgreſſions. This But checks, and controlls the conceit that the world had of Chriſt. Which being ſo; The deduction hence in a word is, that
What Chriſt ſuffered on earth, either torments of body, or anguiſh of ſoule, it was not for any ſinne, or fault of his owne that hee was guiltie of perſonally.
Wee looking to outward appearance, wee judged him ſmitten of God, and afflicted: but this But, hath the force of a negation: there was no ſuch thing. I ſay, whatſoever Chriſt ſuffered on earth, whether torment of body, or anguiſh of ſoule, it was not for any ſinne of his owne.
This the Apoſtle Saint Peter witneſſeth, 1 Pet. 3.18. Chriſt ſuffered once for ſinne, 1 Pet. 3.18.ſaith the Apoſtle; The juſt, for the unjuſt, that hee might bring us to God. Where the Apoſtle Saint Peter having ſaid, that Chriſt ſuffered for ſinne, leſt ſome ſhould miſconceive that Chriſt ſuffered for his owne ſinne; hee prevents this cavill, and removes the ground of ſuſpition, The juſt for the unjuſt. If Chriſt had ſuffered for his owne ſinnes, hee had not ſuffered as juſt, but as unjuſt, as a malefactour, hee had ſuffered the puniſhment due to his owne tranſgreſſions: ſo ſaith the Apoſtle, 1 Pet. 2.20, 21, 22. Exhorting thoſe to whom hee wrote,1 Pet. 2.20, 21, 22. to patient ſuffering, and induring of injuries, though undeſerved, hee ſets before them the patterne of Chriſt, who though hee had committed no evil, and there was no guile found in his mouth, yet when he was reviled, reviled not againe; when hee ſuffered, yet notwithſtanding hee reproached not, but committed himſelfe to God that judgeth righteouſly. Marke, though hee had committed no evill, nor there was no guile found in his mouth, there was no ſinne, or demerite of his owne, that he ſhould deſerve ſuch puniſhments.
And this is one difference that the Apoſtle obſerves, Heb. 7.26. betweene the high Prieſts under the Law, and our high Prieſt Chriſt: they offered, firſt for their owne ſinnes, and then for the ſinnes of the people, but Chriſt had no need to offer ſacrifice for his owne ſinnes, for he had none: but we have ſuch a high Prieſt, and ſuch a one it became us to have, as is holy, and undefiled, ſeparate from ſinners; And this is the reaſon likewiſe, why the Prophet Iſay in this Chapter, aſſigning the true reaſon of Chriſts ſuffering, hee repeats, and inculcates theſe, and the like phraſes; Hee bore our infirmities, and carried our ſorrewes, hee was broken for our iniquities, and wounded for our tranſgreſsions, and with his ſtripes wee are healed. Still hee layes all the fault, and blame upon our ſelves: but hee doth not ſo much as mention any fault in himſelfe, whereby hee did deſerve to die.
And indeed, how could hee ſuffer for his owne ſinne, that was free from all ſinne? So ſaith the Apoſtle,2 Cor. 5.21. 2 Cor. 5.21. Hee was made ſinne for us, that knew no ſinne: Hee knew no ſinne; that is, hee did practiſe none, he committed none: for in ſpirituall things wee are ſaid, to know no more good then wee practiſe: ſo Chriſt is ſaid to know no evill; that is, hee practiſed it not. Hee made him ſinne for us, that knew no ſinne,
Hee was free from originall ſinne in his birth and conception.
And hee was free from actuall ſinnes in his life and converſation.
Firſt, hee was free from Originall ſinne in his birth and conception: For whereas there are two parts of originall ſinne.
Firſt the imputation of the guilt of that actuall ſinne of Adam, in eating the forbidden fruit.
Secondly, the corruption or perverſneſſe, derived, and propagated to us from our firſt Parents: Chriſt was free from both.
Firſt, Hee was free from the guilt of Adams ſinne: though hee had his nature of Adam, hee was a child of Adam, but hee was not begotten by Adam, not by a ſonne of man; the latter whereof is that that entitleth us to our firſt Parents tranſgreſſion, and makes it ours. By one man ſinne entred into the world, &c.
Secondly, for that corruption, and perverſneſſe that followed on that tranſgreſſion of the command of God, Chriſt was free from this, not by vertue of the Wombe that bare him, as if the bleſſed Virgin Mary had beene free from ſinne, as Scotus affirmes upon the Third ſentence, diſtinct. 26. Article 4. but hee was free from ſinne by the ſupernaturall worke of the holy Ghoſt, ſanctifying and purging that ſubſtance of the Virgin, whereof his body was framed, from the common infection of our nature: ſo that he is ſtyled by the Angell,Luke 1.75. Luk. 1.75. That holy thing, by way of excellencie.
Secondly, as Chriſt was free from originall, ſo from actuall ſinne: as hee was free from Originall ſinne, in his birth and conception, ſo he was free from actuall ſinne in his life and converſation, ſo in the ninth verſe of this chapter, Hee had done no violence; there was no deceit in his mouth; hee committed no evill, as Saint Peter ſpeakes. On this ground Chriſt challengeth the Iewes, Which of you can accuſe mee of evill? It is true, they accuſed him, and laid many crimes to his charge; (as what innocent was ever ſo happy, as to be exempted, and priviledged from unjuſt imputations?) but how ſlight they were, you may judge by this in that the Iudge, before whom he ſtood as priſoner at the barre, accounted him acquitted, though hee uſed no oratory but ſilence; I find no ſinne in this man.
If Chriſt had had any ſinne of his owne, hee could not have ſatisfied God for us, hee might have quit ſcores with God for himſelfe, but for our hand-writing it had ſtood ſtill. Let this ſuffice to ſhew that what Chriſt ſuffred on earth in body or ſoule, it was not for any ſinne of his owne, but for us; not that hee ſtood perſonally guiltie.
But how then could it ſtand with the juſtice of God to ſuffer him to die,Obiect. if hee did not deſerve death: for ſo wee find in Ezek. 18.20. ſo runnes the menace,Ezek. 18.20. if Chriſt did not ſinne, how could God ſuffer him to indure the puniſhment due to ſinne?
I anſwer briefly, Chriſt is to bee conſidered in a double reſpect;Anſw. either as a private perſon, or as a publike perſon ſtanding in our roome, and ſtead.
If Chriſt bee conſidered as a private perſon, ſo, it is true, it could not ſtand with the juſtice of God to ſuffer him to die; becauſe hee was not guiltie of inherent, perſonall ſinne: and ſhall not the Iudge of all the world doe right? But conſider Chriſt as a publike perſon ſtanding in our roome and ſtead, taking on him the guilt, and burden of our tranſgreſſions, ſo the juſtice of God required that hee ſhould die: becauſe though hee were not guiltie of any perſonall ſinne: yet hee was ſo guiltie, as our ſinnes were tranſlated, and imputed to him, and ſo it was requiſite hee ſhould die. Looke as it is among men, it is no injuſtice that a man ſhould require a debt of him that hath undertaken to pay it for another, eſpecially if hee bee able and willing to pay. So God was juſt to exact act the debt of obedience and ſuffering, hee having undertaken it, and being both able, and willing to pay. Hee was willing, Ioh. 10.18.Joh. 10.18. I lay downe my life, there is no man that takes it from mee. Hee layed it downe unforced. Secondly, Chriſt was able to pay the debt, hee was able by dying to ſatisfie the juſtice of God to the utmoſt, to drinke the cuppe of Gods wrath to the dregges for us, and to free us by death, Heb. … ▪ 26. Hee is able to ſave them that come to him to the very utmoſt. Nay, he not only freed us, but himſelfe too, from being held captive under the power, and dominion of death. Let this ſuſtice for the firſt Uſe, for inſtruction, that if Chriſt had no ſinne of his owne, how it could ſtand with the juſtice of God, that he ſhould beare the puniſhment due to ſinne.
Secondly, it ſerves to diſcover the extreame malice of the Iewes againſt Chriſt, eſpecially the Scribes and Phariſees, whoſe heads as they were buſieſt in plotting, ſo their hands were deepeſt imbrued in the executing of Chriſts death: notwithſtanding ſuch was his innocencie, avouched to their faces, by him that betrayed him, Iudas; I have betrayed the innocent bloud; and by him that condemned him, Pilate; I find no fault in this man. Yet ſuch was their malice, they laid the greateſt things againſt him, that the wit of man could deviſe, or impudencie object: and yet they were not ſatisfied with this, till as Wolves of the evening they had torne the Lambe of God without ſorrow, or compaſſion. The blood of a meane man unjuſtly ſpilt is a crying ſinne, a skarlet ſinne, of a deepe crimſon dye; every wound is a mouth, and every drop a tongue to cry, as the blood of Abel for vengeance on the murtherer: but the death of Chriſt, the crucifying of Chriſt, it was a ſinne of ſo high a ſtraine, that for this ſinne God hath ſpent his plagues, hee hath emptied the quiver of his judgements on that nation, and made them ever ſince a reproach to the world, a hiſſing and gaſing ſtocke, and an aſtoniſhment to men and Angels.
If any enquire the way how it muſt be that the crucifying of Chriſt ſhould bee ſo grievous a ſinne in the Iewes,Queſt. when that which they did was no other then that which God in his determinate counſell had fore-ordained, Act. 2.23.Act. 2.23. Him have yee with wicked hands taken and crucified, being delivered by the determinate counſell, and foreknowledge of God: How then could it be ſo hainous a ſinne in the Iewes to crucifie Chriſt, ſeeing what they did was according to the determinate counſell of God?
I anſwer briefly thus:Anſw. It is true indeede they did no other then God had ordained to be done, but yet it was little thankes to them, who leaſt intended it; they did performe Gods purpoſe, but all this while they had little thought and purpoſe in them to performe it.Iſay 10.5.6. See the like, Iſay 10.5.6. Oh Aſſirian, ſaith God, the rod of mine anger, and the ſtaffe in their hand is mine indignation. I will ſend him againſt an hipocriticall nation, and againſt the people of my wrath will I give him a charge, to take the ſpoyle and the prey, and to tread them downe like the mire in the ſtreets. Howbeit, hee meaneth not ſo, neyther doth his heart thinke ſo. What then doth he thinke? Surely I will cut off, and deſtroy nations not a few. See what the Lord ſaith in Verſ. 12. Wherefore (ſaith the Lord by the mouth of the Prophet) when I have performed my whole worke upon Mount Sion and Ieruſalem, I will puniſh the fruite of the proud heart of the King of Aſsiria. Obſerve, the King of Aſsiria was Gods inſtrument, his officer and executioner to inflict that puniſhment that the Iewes had deſerved, and it was Gods will and decree: notwithſtanding, becauſe though hee did that that God had purpoſed to bee done, yet hee had not a purpoſe to doe it▪ becauſe that that he did, was not out of obedience to Gods will, it was not for the glory of God but out of a proud humour: therefore when God had ſcourged them, God would punniſh him; and when his people of Iſrael had felt the rod, hee would caſt the rod into the fire of his indignation.
So then to apply it, looke as it ſtood with the King of Aſsiria in puniſhing the Iewes, ſo it was with the Iewes in their crucifying of Chriſt. It is true what Caiphas unawares propheſied, that it was expedient that one man ſhould die, and give his life for the people; yet the Iewes intended it not when they put him to death, but did it out of malice, Matth. 27.28.Matth. 27.28. and that with God (that eyes not ſo much the worke and action of the hand, as the intent and affection of the doer, I ſay, with God) they were eſteemed no better than cruell murderers and butchers of Chriſt: So Saint Peter ſtickes not to tell them to their face, Act. 2.22.Act. 2.23. Your wicked hands have crucified him, that God in his determinate counſell delivered; ſtill he calls them wicked hands though they did that which was Gods determinate counſell.
It is not ſufficient to make an action good and warrantable, that it bee conformable to Gods ſecret will, in the thing willed except there be a conformitie in the manner of our willing. For a man, while the will of God is hid may doe that that God wills not, without ſin; our rule being the revealed will, as the Gloſſe hath it. As a man that hath a Father, or a Friend ſicke, his friend knowes not whether hee ſhall recover, though God have determined that the man ſhall dye, yet hee may pray for his recovery, he wills a diverſe thing from that of God, and yet it is warantable: A man may doe that which is Gods ſecret will and yet be faultie if hee doe not doe it in that manner that God wills. Let this ſuffice to bee ſpoken of the ſecond Uſe.
Thirdly, as it ſerves for the juſt condemnation of the Iewes, and ſuch as unjuſtly condemned Chriſt, ſo in the next place it ſeemes to remoove the groſſe carnall conceit in the vaine hearts of men, in our dayes; men that make the ſquare and rule of their judgement ſucceſſe in outward things; and pronounce of men, of their innocencie, or guilt, of their favour, or disfavour with God, according to their proſperitie or adverſitie, according to the ſucceſſe of things below. A thing that falls foule upon the Papiſts, that make outward proſperitie an inſeparable note of the Church. Thus it was with the friends of Iob, miſerable comforters, as himſelfe juſtly ſtiles them; they ſaw him afflicted in his goods, in his children, in his perſon, and from theſe premiſes they concluded preſently that he was an hypocrite. Thus it was with the barbarous people,Act. 23. Act. 23. when they ſaw a Viper faſtned upon Saint Pauls hand, preſently the Viper ſtrongly indited him a murtherer. Nay Chriſts Diſciples did ſo,Joh. 9.29. Ioh. 9.29. no ſooner did they ſee a man that was borne blind, but they they queſtioned with our Saviour, Who ſinned, this man or his parents that he was borne blind? implying that it muſt needs bee that this man muſt ſinne himſelfe blinde. So it was with the Iewes in this Chapter Verſ. 3. they ſaw Chriſt deſpiſed and rejected of men, and preſently they inferre, that he was rejected of God, ſmitten of God, and humbled for his owne ſinnes; but ſuch men muſt thinke that even Chriſt himſelfe who like Abſalom, from the crowne of his head to the ſole of his foote, had no ſtayne or blemiſh of ſinne in him, yet hee taſted as deepe of the cup of Gods wrath, and more than any mortal man; beſides, he that ſtood higheſt in his Fathers favour was moſt low and deſpicable in the eyes of the world, he that was the favourite of his Father in whom his Father was well pleaſed, yet hee was not exempt from that ſcourge wherewith God chaſteneth every Sonne that he receiveth.
Fourthly, if Chriſt ſuffered not for his owne ſinnes; This read…s us a Lecture of patience, to put up injurice, though they bee not deſerved in the world. It is the plea of ſome men when they are injured, it would not trouble me if I deſerved i…; thinke what Chriſt deſerved at the hands of the Iewes what hee had done that hee was ſo uſ…d. In 2 Pet. 4 21. Chriſt dyed, 2 Pet. 4.21.and hath left us an example to follow his ſteps. What example, but an example of patience that we ſhould follow him when wee ſuffer underſerving? Seneca gives that adviſe in his 69. Epiſtle, as if hee had beene a Diſciple of Chriſt.2. Pet. 3.21. We ſhould labour to imitate Cor…ſt in this, in putting up and digeſting injuries, though on our part they be cauſeleſſe and undeſerved. In 2. Pet. 3.21. What glory is it, if when yee be buffeted for your faults yee take it patiently? what great matter is it? but if when you doe well and ſuffer for it then you beare it patiently, this is acceptable to God. It is true, it is acceptable to God, that wee ſuffer puniſhment patiently when wee have deſerved it; but when wee are patient and have not deſerved it, it is highly acceptable, as the word imparts.
Fiftly, and laſtly, Chriſt dyed not for his owne ſinnes, then here is Balme in Gilead, comfort for wounded and diſtreſſed conſciences, that faint under the weight and burden of their ſinnes. It is true indeede if Chriſt had dyed for his owne ſinnes, then our eſtate had beene woefull and lamentable, then hee had quit ſcores only with God for himſelfe, but we ſhould ſtill have remayned as deepely ingaged as ever, and have beene caſt into utter darkeneſſe, and have beene reſerved in chaynes till we had payd the utmoſt farthing, but now Chriſt hath ſuffered for us. Then as the Apoſtle inferres, Rom. 8.34.Rom. 8.34. Who ſhall condemne? Let Sathan the accuſer of the brethren bring what objections hee will, this one plea will anſwer all; Chriſt dyed, if he dyed, then he hath appeaſed the wrath of God to us, and payd the debt of the Law, and the puniſhment of the Law, and fulfilled obedience, and given ſatisfaction to God. Chriſt had no ſinne of his owne, therefore what hee ſuffered, it was for our ſinnes and tranſgreſſions. This ſhall ſuffice to bee ſpoken of the negative part from this particular, But, that carries the force of a negation. That Chriſt was affirmed to ſuffer for his owne ſinne, We judged him ſmitten of God and humbled: But.
The affirmative part followes to be handled, But He was wounded for our tranſgreſ…ions.
Where I ſhall not neede to tell you, that by being wounded in this place, wee are not to underſtand onelyonly, nor principally (as ſome Popiſh writers doe) the bodily torments and tortures of Chriſt that hee as this day indured on the Croſſe; but withall, and eſpecially thoſe ſecret agonies and conflicts of ſoule that he felt, that were cauſed out of a deeper apprehenſion of the greatneſſe of our ſinnes that hee ſuffered for, and the ſenſe of the greatneſſe of Gods wrath that hee then ſuſtained; which being ſo, the concluſion from this affirmitive part is this, that
Chriſt Ieſus ſuffered ex…reame torments in his body, and ſad and amazing agonies in his ſoule, for our ſinnes and trangreſsions.
He was wounded for our tranſgreſsions, &c.
For the proofe of it I neede not range far from the Text. In the fourth verſe of this Chapter, ſurely ſaith the Prophet, hee hath borne our grief…s and ſorrowes. In the fifth verſ. hee was bruiſed for our iniquities, the chaſtiſement of our peace was on him, by his ſtripes wee are healed, In the ſixth verſ. The Lord hath layd upon him the iniquitie of us all. In the eighth verſ. For the tranſgreſsion of my people was he ſtricken. In verſ. 10. He made his ſoule an offering for ſinne. In the 12. verſ he poured out his ſoule to death. Wee ſee, he was broken for our iniquities, the chaſtiſement of our peace was on him: and this not onelyonly in body but in ſoule too, be poured out his ſoule to death, he made his ſoule an offering for ſinne,
If you aske the reaſon why,
I anſwer firſt, It is a rule of the Schooles where the gift is free and undeſerved, without merit or deſert on our part, there the beſt if not the onelyonly reaſon that can bee aſſigned of that gift, is the free grace and love of the doner: So this gift is freely from Chriſts love to us: ſo ſaith the Apoſtle, Eph. 5.2.Eph. 5.2. Let us love one a other, as Chriſt hath loved us, and given himſelfe a ranſome for us; where hee ſhewes not only the manner how wee ſhould love one another, As Chriſt hath loved us; but the motive how he loved us, hee ſuffered for us, he loved us, and gave himſelfe a ranſome for us.
Secondly, as it was the love of Chriſt to give himſelfe, ſo it was the love of God that gave Chriſt: as Chriſt ſaith it of himſelfe, ſo hee ſpeakes it likewiſe of his Father, Ioh. 3.16. God ſo loved the world, Joh. 3.16.that hee gave his only begotten Sonne, &c. Wee muſt not thinke that God then begins to love us, when God is actually reconciled to us in his Sonne: (ſo ſome conceive but amiſſe, if I be not deceived, and miſtaken) for ſaith the Apoſtle, Rom. 5.18.Rom. 5.18. Hee loved us when wee were enemies. God loves us not only when wee are friends, when wee are actually reconciled by the death of his Sonne; but when wee were enemies.S. Aug. Pſal. 113. So ſaith S. Auſtin upon Pſal. 110. God loves us when hee hates us, hee loves us as creatures, when notwithſtanding hee hates us as ſinners: So I ſay, God doth not then begin to love us, when wee are actually reconciled by the death of his Sonne, but hee firſt loved us, and becauſe hee loved us, therefore hee gave his Sonne, (As Peter Martyr ſaith excellently) as thePet. Mart. pledge and pawne, and earneſt of his love. So then that is the ſecond reaſon, that as Chriſt gave himſelfe out of love, ſo God gave Chriſt becauſe he loved us.
Thirdly, as the love of God was the cauſe of this, ſo the juſtice of God required that Chriſt ſhould die: For God had no purpoſe to redeeme man; and man being not able to ſatisfie Gods juſtice for his ſinne, it was needfull that Chriſt as our ſuretie ſhould anſwer that, that wee were not able to doe, and to take our burden.
Vſe 1 And here when wee conſider the infinite wiſedome of God, deviſing ſo to fit a means for the reconciling the mercy and juſtice of God in our ſalvation, and redemption, wee have cauſe to crie out with the Apoſtle, Oh the deepneſſe and riches of the knowledge and wiſedome of God, how unſearchable are his judgements, and his wayes paſt finding out. It is true, I denie not the print, and footſteppes of the wayes of God in the Creation, the Heathens themſelves diſcovered, by the darke and dimme light of reaſon; The Heathen could diſcerne it in the Creation: but for the print of his footſteps in Redemption, men and Angels could not conceive, how infinite juſtice, and infinite mercy ſhould come together: how ſinners ſhould die eternally, and bee ſaved eternally, and live for ever: How God ſhould be juſt, and yet man that had ſinned not die; theſe wayes are paſt finding out. But now in the death of Chriſt, all theſe ſeeming contradictions are eaſily reconciled. For now as in the cōpoſing of Davids Ditty, Mercy and Iuſtice are met together, truth and merciemercy kiſſe each other. For firſt, that God ſhould puniſh ſinne at all, it was an act of Gods juſtice: but that God ſhould puniſh ſinne, not in our ſelves, but in Chriſt it was an act of mercy. That God ſhould exact the payment of the debt to the utmoſt farthing, it was an act of ſevere juſtice: but that hee did not exact it at our hands our ſelves, but at the hands of our Suretic, this was mercy, infinite mercy. So that wee have great cauſe to ſay, and ſo wee may well with David, wee may ſay on this occaſion of Redemption, as hee on the Creation, Pſal. 104.Pſal. 104. How admirable are thy workes! In wondrous wiſedome thou haſt made them all. That for the firſt uſe.
Secondly, as it ſerves to ſet up the wondrous greatneſſe of Gods wiſedome; ſo likewiſe it ſerves to ſet forth the grievouſneſſe and haynouſneſſe of our ſinnes. It is a true ſaying; No glaſſe can repreſent ſo fully the grievouſneſſe of our ſinnes, not the torments of the damned in Hell, as the torments of Chriſt on the Croſſe for ſin. Surely thoſe ſinnes muſt needes bee great, that could not bee expiated, but at ſo deare a rate as the ſhedding of the bloud of Chriſt. I come not to diſpute here, as the Schooles, nicely and curiouſly, and unprofitably, whether God could have deviſed another means to worke the redemption of man kind, beſides the death of his Sonne.
I know, it is not for man to confine the wiſdome of God, and to ſay, this God can doe: as he ſaith to the Sea, Hither ſhalt thou goe, and here thou ſhalt ſtay, thy proud waves ſhall goe no further. It is not for man to ſay ſo to Gods wiſedome and power, this God can doe, and hee can doe no more. But let me tell you thus much, that the Sonne of God was more precious, and deare in the eyes of his Father, then to ſuffer him to die a curſed death, if the worke of redemption, could bee ſo well, and ſo conveniently accompliſhed otherwiſe. I cannot thinke but that the Sonne of God was more precious in the eyes of his Father, then to ſuffer him to undergo ſuch a curſed Ignominious death, if redemption could have, beene effected by other meanes. Nay, I ſpeake more boldly (for I may doe it upon good ground) the ſatisfaction for mans ſinne, it was ſuch a worke, as could not have beene performed, but by the ſinger of God: Men, nor Angels could not doe it; they might have given ſome ſatisfaction, but they could not give a valuable ſatisfaction.1 Tim. 1.6. As it is 1 Tim. 1.6. Chriſt gave himſelfe a ranſome for all; that is not all, he gave himſelfe not only a ranſome, but a full, valuable, ſufficient ranſome. I ſay, all men and Angels could not have given to God a ſufficient ranſome.
Firſt, not men; becauſe no man can pay his owne ſcore, therefore hee cannot ſatisfie for others.
Secondly, not Angels, being finite created natures, they could not undergoe the puniſhment of our ſinnes which was infinite: there was an infinite puniſhment due to our ſinnes, becauſe we had offended infinite juſtice; and there is no creature can undergoe an infinite puniſhment. Nay, I ſay more, all the Angels, and Arch-angells in Heaven, if they had united their forces, to ſuſtaine and indure one moment, thoſe exceeding unexpreſſible agonies that Chriſt indured on the Croſſe, when hee ſaid, My God, my God, why haſt thou forſaken mee? they would have broken them, and have cruſhed them downe irrecoverably to Hell. Then farr bee it from us to ſet light by thoſe ſinnes, the weight and burden whereof, none but Chriſt could undergoe, and when hee did undergoe them, it made him bow and buckle, and by his owne confeſſion it made his ſoule heavy to death.
Thirdly, as it ſerves to diſcover the greatneſſe of our ſinnes; ſo it ſerves to provoke us to ſorrow, and humiliation for our ſinnes: for what; did Chriſt ſhed droppes of bloud For our ſinnes, and ſhall not wee ſhed teares for them? Thus it was with the converts,Act. 2.37. Act. 2.37. when Peter told them your wicked hands have crucified Chriſt, ſaith the Text, they were pricked in their hearts; Nay, that is not all, they were pricked through in their hearts, or violently: as it were, all the floudgates of ſorrow were opened; they were pricked thorow with ſorrow. And miſtake mee not Brethren; thinke not that it was the ſouldiers, and the Iewes only that crucified Chriſt: no, it was every one of us, our hands are as deeply imbrewed in the bloud of Chriſt as theirs. Our wicked thoughts are as thornes that goared his precious head. Our wicked actions are as nayles that faſtned his hands and feete to the tree. Our oathes and blaſphemies are as ſwords and ſpeares, that pierced his ſacred ſide. Oh then can wee chooſe but bee pricked in our hearrs, when wee have crucified Chriſt! If Peter went out and wept bitterly when hee had denied Chriſt, what cauſe have wee to weepe, teares, not of brine, but of bloud, when wee looke upon Chriſt whom we have ſo cruelly crucified! How can that chooſe but bee ſorrow, and compunction to us, that occaſioned ſo much anguiſh and torment to Chriſt! Oh that our heads were rivers, and our eyes fountaines of teares, that wee might weepe day and night for our ſinnes and tranſgreſsions.
Fourthly, as it ſerves to humble us, ſo it ſerves for comfort and conſolation, as I told you; for what ſaith the Apoſtle? Chriſt died, who ſhall condemne? Chriſt died: then hee hath appeaſed his Fathers wrath, then hee hath ſatisfied his Fathers juſtice, then hee hath redeemed us from Hell, hee hath made Heaven ſmile on us, hee hath purchaſed a crowne of glory, hee hath trymphed over, and trampled under our ſpirituall enemies. Let mee ſing with Iſay, Iſay 44.23.Iſay 44.23. Sing oh heavens, and ſhout yee lower parts of the earth, Why? The Lord hath redeemed Iacob, and glorified himſelfe in Iſraell. And ſurely brethren, whatſoever wee thinke now in our ſtrength and bravery, and jollitie, there is nothing in the world will miniſter comfort but this in time of diſtreſſe, when wee ſhall come either upon the racke of conſcience, or come to the ſight, and kenne of death, or to appeare before that Tribunall: there is nothing but the death of Chriſt will ſtead us. What elſe in the world will revive, and cheare a drouping ſoule affrighted with horrour, groaning, and bowed under the burden of ſinne? What will bee able to ſtabliſh a mans heart, and conſcience, that fears the approach of death, but this? What elſe will make him ſtand upright and unapaled before Gods Tribunall at that terrible day? In all theſe ſad exigents, in theſe times, the bloud of Chriſt it ſerves as Rahabs ſcarlet threed, it is a token to us that God will deale mercifully with us. Only, it muſt bee our care, as it was the Spies condition with Rahab, to tie it in the Window, wee muſt looke to tye it to our ſelves by faith, and applie it to our ſelves, and then you ſhall never miſcarry.
Againe, as it ſerves for comfort, and conſolation: ſo it ſerves as a rich Mirrour to ſet forth the love of God to us. If the Iewes could conclude from our Saviours ſhedding of a few teares over Lazarus, Ioh. 11.36. they ſee him ſhed a few teares over dead Lazarus, Joh. 11.36.ſee how hee loved him, ſay they: With how much more force may wee conclude, ſince Chriſt hath ſhed his bloud, ſee how he loved us? Greater love then this (ſaith Chriſt) hath no man, then to lay downe his life for his friend. It is true, bleſſed Saviour greater love hath no man: but thou art more then Man, and thou haſt done more then this, for thou haſt laid downe thy life for thine enemies.
It was the honour of that Trajan when a Souldier was wounded, he ſuffered his owne clothes to be rent, and made clouts to bind up his wounds: but what is this to the love of Chriſt, that not only did forgoe his cloathes, but was content that his owne fleſh ſhould be torne for us to cover our wounds, this he did. Obſerve, this love was ſhewed to us, not to Angels, creatures more noble, Heb. 2.14.Heb. 2.14. By no meanes tooke hee the nature of Angels. As hee did not take their nature, ſo hee did not ſuffer their puniſhment due to their tranſgreſſion and Apoſtacie: when thoſe ſonnes of the morning fell from their prime eſtate, they fell as the Elephant, they could not raiſe themſelves, and they are ſtill reſerved in chaines of darkneſſe, and ſhall to the laſt day: but when man ſinned, God ſent his Sonne to ſuffer death on the Croſſe for us; wee have reaſon to ſay as David, Pſal. 8.Pſal. 8. Lord what is man, that thou art ſo mindfull of him?
Laſtly, if ſuch, and ſo great hath beene the love of Chriſt to us, then what can wee doe leſſe, then to returne like love backe againe to him? Wee know a Diamond is beſt faſhioned by a Diamond; love is the beſt procurer, and ſolicitour of love; how can we but love God, that hath ſent his Sonne to die for us! How can wee eſteeme any thing too deare for him, that eſteemed nothing too deare for us! And if Chriſt did give his life for us, ſhall wee grudge to give a penney, to part with ſomewhat for his members? How ſhall wee eſteeme any thing too deare for him? ſhall we not part with our luſts for him? Surely, if there be any argument in the world will prevaile, it is this argument from Chriſts love, that will perſwade men to obedience: ſo faith the Apoſtle Saint Paul that apprehended it,2 Cor. 5. 2 Cor. 5. The love of Chriſt conſtraineth us; it conſtraineth us to doe that that God requires. Let us take heed that wee doe not trample under foot the precious bloud of Chriſt, by committing thoſe ſinnes it was ſhed for.Exod. 12.6. In Exod. 12.6. we ſhall find that the bloud of the Paſſeover was ſprinkled on the two ſide-poſts, and the upper doore poſt, but not upon the threſhold, under-foot, implying, and intimating in what high reverence and eſteeme wee ſhould have the bloud of Chriſt, we ſhould not trample on it. The bloud of the Paſſeover was ſprinkled on the two ſide-poſts, and the upper poſt of the houſe, but not on the threſhold, underfoot. If ſuch reverence were due to that that was but the type, how much is due to that that is the ſubſtance? Then let us take heed wee trample not under-foot the bloud of Chriſt, by wilfull committing thoſe ſinnes for which it was ſhed. Let it ſuffice; nay, let it bee too much that wee have once crucified Chriſt, let us doe ſo no more; If wee doe ſo, wee are worſe then the Iewes. Every wilfull ſinne we commit, we crucifie Chriſt, and hee that crucifieth Chriſt now, is worſe then the Iewes: the Iewes crucified him in the time of his humiliation, and abaſement, but now if wee doe it, it is in his exaltation, when hee ſits at the right hand of God. Let us all take up that ſpeech, Ezra 9.14. Lord, Ezra 9.14.ſince thou haſt s;tayed us from being beneath for our iniquities, ſhould wee breake thy Commandements? wouldeſt not thou returne, and confound us? Gods bleſſings are as ſtrong phyſicke, if it worke not health, it makes more ſicke. Every bleſſing, eſpecially ſuch as this, makes us either better or worſe, certainly that heart is ſteele, or braſſe, which the ſence of the love of God cannot move to leave evill and vile courſes.
FINIS.