Scripture Light the Most Sure Light, Sermon 4

Scripture Light the Most Sure Light · Sermon 4

p. 61CHRIST IN TRAVEL.

Sermon I.

ISAIAH, 53.11.

He ſhall ſee of the Travel of his Soul, and be ſatisfied.

IN this Chapter, we have a ful Treatiſe of the Sufferings of Chriſt, wherein the Prophet Iſaiah ſpeaks with ſuch cleerneſs, as if he rather were an Apoſtle after Chriſt, than a Prophet before him. Bernard tels us that there are three things, which we are eſpecially to mind, and behold in the Sufferings of Chriſt, the Work, the Manner, and the Cauſe thereof: In the Cauſe, he was Innocent; in the Manner, Patient; and in the Work, excellent, ſaith he. But the Prophet Iſaiah, doth inſiſt on four things: 1. The greatneſs of Chriſts Sufferings, which he expreſſeth in many Words, That he was despiſed, and rejected of men, a man of Sorrows, and acquainted with Griefs; that we hid our Faces from him, deſpiſed, and eſteemed him not, ver. 3. that he was ſt…icken, ſmitten, and afflicted of God, ver. 4. Wounded, and bruiſed, ver. 5. Oppreſſed, afflicted, and brought as a Sheep to the ſlaughter, ver. 7. Impriſoned, and cut off from the p. 62Land of the Living, ver. 8. bruiſed by his Father, and put to grief, ver. 10. In travel of Soul, and numbred amongſt Tranſgreſſors, ver. 11, 12▪ 2. The Cauſe of his Sufferings, which (a… the Prophet …) …a… for our ſins; he was wounded for our tranſgreſſions, he was bruiſed for our iniquities, verſe …. 3. The Manner of his Sufferings; He is brought a… a Lamb to the ſlaughter; and as a Sheep before the Shearers is dumb, ſo opened he not his mouth, verſe 7. 4. The Fruit, Iſſue, and Succeſs of his Sufferings; For, he ſhall ſee his Seed, and the pleaſure of the Lord ſhall proſper in his hand, verſe 10. And he ſhall ſee the Travel of his Soul, and be ſatisfied, verſe 11. So that theſe words do plainly hold forth the fruit and iſſue of our Lords Sufferings, and the certainty thereof. The Sufferings were great; for they are here called, a Travel, and the Travel of his Soul: the word foreign, ſignifies a toylſom, painful, and weariſom Labor; ſuch a Labor (ſay ſome) as is uſed by thoſe that grind in a Mil;Mercerus. ſuch a Labor (ſay others) as Adam was to uſe in the ſweat of his Brows, after the Fal,Avenarius. as a Curſe of ſin, unto which the Holy Ghoſt doth here relate, becauſe our Savior in theſe Sufferings, was made a Curſe for us;Forerius, Eſ. 53.Isa 53 ſuch a Labor, ſay others, ſo great, ſo painful, as women do endure in their ſore Travel,Engliſh Annotations. and indeed the word ſignifies as much, and ſo it's uſed in Pſal. 7.14, Behold he travelleth with iniquity, and hath conceived miſchief, alluding to the pains of a Woman in Travel; and ſo it may be wel tranſlated in this place: for the word Soul, is a Feminine term, as if the Holy Ghoſt, would decipher the Sufferings of Chriſt, by the pangs of a Woman in Travel. Now this Travel is alſo ſaid to be the Travel of his Soul, not only becauſe it was a great and ſore Travel, but becauſe it did extend to his Soul. The word Soul, is indeed ſomtimes uſed for ones Life, and ſomtimes for the Perſon of a Man: But then it doth not exclude the Soul, but include it rather. So here, he ſhal ſee the travel of his Soul, that is, that travel which is not only in his Body, but his Soul too. This he is promiſed to ſee; He ſhall ſee the Travel, that is, the Fruit thereof: So Pſal. 128.2. Thou ſhalt eat the Labor of thine hands, that is, the Fruit of thy Labor, what thine hand hath labored for▪ ſeeing doth note enjoyment, and the enjoyment of the thing deſired: So Pſal. 54.7. Mine Eye hath ſeen its deſire upon mine Enemy: the word Deſire, is not in the Hebrew, but the Original runs thus: Mine Eye hath ſeen upon mine Enemies▪ We ad Deſires, becauſe that is the Senſe thereof: for Seeing, notes enjoyment of ones deſires; and therefore, in that the Prophet ſaith, he ſhal ſee the Travel of his Soul, and be ſatisfied; the meaning is, That Chriſt ſhal ſo enjoy the iſſue, and fruit of his Sufferings, as he ſhal have ful content and delight therein. And ſo the Doctrine from the whol, is this: p. 63Doct. That Chriſt ſhall certainly ſee the Travel of his Soul, and be ſatisfied.

He did not lay down his Life at a venture, nor ſuffer ſo many things at uncertainties; but he had aſſurance of ſucceſs: He ſhall ſee (ſaith the Lord by way of Promiſe, both to him and us) the Travel of his Soul, and be ſatisfied.

For the opening, and cleering hereof, three great Arguments wil fal under our Conſideration.

1. The Travel of Chriſt, or Chriſt in Travel.

2. His Aſſurance of Iſſue.

3. The Contentment that he doth, and ſhal find therein.

1As for the Travel of Chriſt. His Sufferings were very painful, a Travel, and an hard Labor. Acts, 2.24. it's ſaid, that he was ſomtimes in the pains of Death: ſome Books read it, in the pains of Hell; but the word rendred Pains, ſignifies the Pains and Pangs of a Woman in Travel.Haec vox foreign et partum ſignificat et dolorem parturientem. Vict. Strigil. Perk. Gal. 4.Gal 4 It is the ſame word that is uſed by Paul, Gal. 4. My little Children, with whom I travel in Birth: and it ſignifies, not only the Travel of the Woman at the Birth of the Child, but the painful bearing thereof before the Birth: theſe Pains and Pangs did as it were fal on Chriſt in his Sufferings. So that in al the Sufferings of Chriſt, ye may ſee Chriſt in Travel. He was in Travel for us, and this Travel was an hard Labor. For

It was

A ſore Travel.

A long, and a tedious Travel. And

An helpleſs Travel.

IFirſt. It was a Sore Travel, both in regard of his Soul, and Body.

1Firſt: As for his Body. His Sufferings were very painful: For they were Univerſal, Extream, and Lingering.

1They were Ʋniverſal; for he ſuffered from al hands: Somthing he ſuffered from the Jews, and ſomthing from the Gentiles: ſomtimes from Men, and ſomtimes from Women; from, and by the hand of Magiſtrates, Kings, and Princes; from, and by the p. 64hand of Prieſts; from, and by the hand of the Common People, and the Soldiers: Why do the Heathen rage, and People imagine a vain thing? the Kings of the Earth ſtood up, and the Rulers took Counſel againſt the Lord, and againſt his Chriſt, Acts, 4.25, 26. He did not only ſuffer by the hand of ſtrangers, but from his own Friends and Familiars; according to that of the Pſalmiſt, Thou haſt put mine Acquaintance far from me: He that eateth Bread with me, hath lift up his Heel againſt me, Pſal. 41.9. John, 13.18. Amongſt his own Diſciples, one be…aid him, another denied him, and they al forſook him. Thus were his Sufferings great, and univerſal, in regard of the Perſons by whom, and from whom he ſuffered. Univerſal alſo they were (as Aquinas obſerves) in regard of the things which he ſuffered: Wil ye inſtance in his Goods? he is bereaved of his Cloathes, and they caſt lots for his Garment. Wil ye inſtance in his Name, and Honor? he is crucified, the Death of the Croſs was a ſhameful Death; therefore ſaith the Apoſtle, Heb. 12. He endured the Croſs, and despiſed the ſhame: Yea, he was not only crucified, but as matter of further ſhame, he was crucified between two Theeves; and as if al this were not enough, they reproached and jeered him; yea, and he was reproached by al, by Jews, Soldiers, and the Thief on the Croſs; the Jews ſpit in his Face, before he came to the Croſs, as if Chriſts Face were the fowleſt place for their Spit; and when he was on the Croſs, they jeeringly put a Reed into his hand, and ſaid, Hail Maſter, King of the Jews, with an Inſcription on the Croſs, This is the King of the Jews. Or wil ye inſtance in his Comforts? He was troubled, ſaith the Goſpel, began to be afraid, and his Soul was heavy unto death. Thus were his Sufferings great, and Univerſal in regard of the thing ſuffered: Univerſal alſo they were in regard of the Parts, and Members of his Body, wherein he ſuffered: For what Part was there, or Member of his precious Body, which ſuffered not? his Hands pierced with Nails, and his Feet alſo; his Back whipped and ſcourged; his Side run through with a Spear; and on his Head was a Crown of Thorns. Al his Sences ſuffered alſo, and that at the ſame time; for in regard of his Feeling, he was whipped, pierced, and wounded; in regard of his Taſt, they gave him Vinegar and Gal to drink; in regard of his Smel, they crucified him in a filthy place, the place of dead mens Skuls, Golgotha; in regard of his Hearing, he was wearied with the Blaſphemies, and Deriſions of the wicked;Aquin. ſum. par. 3. Q. 46. Art. 5. and in regard of his Sight, he ſaw his Mother, and his Diſciple whom he loved, weeping. Thus were his Sufferings Univerſal, both in regard of the things that he ſuffered, in regard of Perſons from whom he ſuffered, and in regard of his own Parts and Members, wherein he ſuffered: Surely therefore, his p. 65Suffering was very great, it was Ʋniverſal.

2As it was Univerſal, ſo it was moſt extream, the Schoolmen tel us, That his grief was greater than al other griefs; and indeed,Dolor paſſionis Chrrſti fuit major omnibus doloribus. Aquin. part. 3. art. 6. how could it be otherwiſe; for the more excellent, and worthy the Perſon is, that doth ſuffer vile things from thoſe that are vile, the more afflictive is his Affliction to him. Now Chriſt ſuffered vile things from the vile, and he was the moſt excellent Perſon in the World, the Lord of Life, and of Glory, who thought it no robbery to be equal with God. And the more healthful that any man is, the more afflictive is his death to him: Sickneſs doth ſomtimes benumb a man, and takes away the ſence of his ſickneſs: but Chriſt ſuffered a painful, cruel death in his ful ſtrength, and health, being more free from Sickneſſes, and Diſeaſes, than any man: yea, the more ſenſitive the parts are, wherein a man ſuffers,Optime complexionatus erat cum corpus ejus fuit formatum miracuioſe, operatione ſpiritus ſancti. Aquin. ibid. the more extream is his pain: Now thoſe that were crucified, were nailed to the Croſs by their Hands and Feet; which parts and places, are the quickeſt, and fulleſt of ſence, becauſe there is a meeting of al the Ligaments and Sinews; and to be racked in thoſe parts where our ſence dwels, what extream torment is it? Thoſe that were crucified (though they had ſomthing to ſtay their Feet) did hang by their hands: now to have the whol weight of ones Body hanging thus on our pierced hands, and ſo to die by degrees, what extream torment muſt it needs be?Dum pais inferior in nobis patitur ſuperior compatitur, et dolorem quantum poteſt lenit, et tolerabilius ſit; in Chriſto autem qui dominus Naturae erat, ex voluntate ſua fuit iſta diſcontinuatio ſcil. ut vires inferiores perfectiſſime et amariſſime paterentur et partes ſuperiores intellectus ſcil. et voluntas to…a liter finirentur et nulla conſolatio a deitate vel ab intellectu ſaltem naturaliter redundabat illo tempore in partem ſenſitivam, et tunc potentiae ſenſitivae ſoli dolori vacantes acer…imum dolorem patiebantur ideo nullus homo tantum dolorem ſenſit in p…nalitatibus ſicut Chriſtus. Abulenſ. in Epiſt. D. Hieron. ad Paulinum, Cap. 7. pag▪ 41. Tom. 1. in Gen. The leſs ſuccor the inferior part of Man hath from the Superior part of his Wil and Underſtanding, the more doleful is the pain in the Sences: Now when Chriſt ſuffered, he did willingly ſuſpend thoſe Comforts from his Sence, which by way of Sympathy might Naturally have flown in from his Underſtanding, or ſupernaturally from the Love of God, and therefore his Sence being left alone as it were, to conflict with thoſe pains, they muſt be exceeding great, and very dreadful, exceeding doleful, and extreamly painful.

3. As the Sufferings of his Body were extream, ſo they were long and lingering; crucified Perſons died a lingering Death, they were two or three daies a dying; indeed our Savior gave up the Ghoſt ſooner: But he ſuffered from the Cradle; and though he ſweat drops of blood in the Garden only, yet he never was fully out of that Agony til he gave up the Ghoſt; for a little before his Death, he cried out, My God, my God, why haſt thou forſaken me? Now if his Sufferings were Univerſal; Extream, and Lingering, then ſurely his Travel was a ſore Travel in regard of his Body.

p. 66Secondly: As for his Soul. His Travel was a ſore Travel, in regard of that, his Travel was a Soul-Travel. It is here in ſpecial manner called, the Travel of his Soul; the Soul, and Life, and Spirit of his Sufferings, was in the Sufferings of his Soul, there was the viol of the Wrath of God powred out, and there eſpecially. The Papiſts would perſwade us that Chriſt did not ſuffer in his Soul:Bellarmin de Chriſti anima. Cap. 8. Socinus de Chriſto ſervatore, pars 2. pars 3. Crellius contra Grotium. Cap. 1. p. 25. of the ſame mind alſo are the Socinians, and others (not a little their Friends fighting (though it may be ignorantly) with their Weapons and Arguments) who are riſen amongſt us.

For the cleering therefore, of this profitable Truth (Chriſt ſuffering in his Soul) I ſhal deliver my ſelf in theſe Four Propoſitions:

1. That Chriſt did truly ſuffer in his Soul.

2. That he did ſuffer in his Soul immediately.

3. That he did ſuffer, and encounter with the Wrath of God.

4. That he did ſuffer, and endure the very torments of Hel, in this Life.

Prop. 1 Our Lord and Savior Chriſt, did truly ſuffer in his Soul; for it pleaſed the Father to bruiſe him, and hath put him to grief, Perſpicuum eſt, ſicut Corpus. flagellatum, ita animam vere doluiſſe, ne ex parte veritas, et ex parte mendacium credatur in Chriſto. Hierom. in Eſa. 53.Isa 53Iſa. 53.10. And ſaith Chriſt himſelf, My Soul is heavy unto Death; he was in a great Agony, Luk, 22. inſomuch as he ſweat drops of Blood, verſe 42. Now an Agony ſignifies the ſorrows of Combater… entring the Lif…s with the ſence of their utmoſt dangers of Life.foreign. Matthew tels us, that he began to be very ſorrowful; foreign,foreign. to be berounded, or beſieged with Sorrow: Chap. 26.36, 37. My Soul (ſaith Chriſt) is exceeding ſorrowful, foreign. Timorem ſignificat ſive metum impendentis mali et vixaliter inveniri apud bonos authores vereque Graecos. Chamier, Cap. 16. Lib. 5. Tom. 2. foreign. Heſychius. Nam ſcopus loci eſt explicare infirmitates à Chriſto ſuſceptas: et quamvis aliquando foreign cau…m genitivo notat internam cauſam motus vel actionis quae ſignificatur verbo regente, nunquam tamen ſignificat cauſam externe impellentem ad actionem. Ameſ. Bellar. enervat. foreign.even unto death. Mark tels us, that he was ſore amazed; amazement notes an univerſal Ceſſation of the Faculties of the Soul, from their ſeveral Functions; he was afraid, and he was ſore afraid: the Apoſtle ſaies, that he was heard (Heb. 5.) in the thing that he feared, ver. 7. The word foreign here uſed, doth ſomtimes ſignifie Reverence, or Piety: but ſo it cannot be taken in this place; for it's ſaid, he was delivered, or heard, foreign, from his Fear. But Amazement is more than Fear. And Mark tels us, that he began to be ſore amazed, Chap. 14.33. Yea, he was not only amazed, but he was very heavy; and he began to be very heavy, ſo we read it: but the Engliſh word is too ſhort, foreign, he began to be ſo affected with evil, as that he was as it were, p. 67diſabled for the minding of any thing elſe: the word is compounded of a privative, and foreign, People; as if he began to be out of the Body:foreign ſignificat maximam conſternationem, adeo ut nulla admittatur conſolatio. Nicol. Arnold. Relig. Socinia, pag. 501. it's the ſame word that is uſed in Phil. 2.26. And was full of heavineſs. Now if our Lord and Savior Chriſt was thus ſorrowful, and exceeding ſorrowful; amazed, and ſore amazed; heavy, and his Soul heavy even unto death; then ſurely, he did truly ſuffer in his Soul. But it may be that Crellius, and the Socinians, with their Friends, wil tel us, that his Soul ſuffered only by way of Sympathy, and fellow-feeling with his Body: Therefore,

Prop. 2 I ad in the Second place, That as he did truly ſuffer in his Soul; ſo he did ſuffer in his Soul immediately: for look where the Diſobedience of the Firſt Adam began, there the Obedience of the Second Adam did begin alſo: Now the Diſobedience of the Firſt Adam, was not only in his Body, in eating with his mouth, the forbidden Fruit; but in his Soul likewiſe, and he did eat with his Body, becauſe he did affect with his Soul to be like God: there did his ſin begin, viz. in the Pride and Unbelief of his heart; and therefore the Obedience of the Second Adam was not only to be performed with his Body, but with his Soul, and to begin there: the Soul is not properly ſaid to ſuffer, when the Body ſuffers, and by way of ſympathy; but when a grief is taken, or an affliction,Et ſane niſi paenae fuiſſet particeps anima corporibus tamen fuiſſet Redemptor. Calvin Inſtitut. Lib. 2. Cap. 16. which doth firſt arreſt the mind and heart of men. Now Chriſt did truly ſuffer in his Soul; for as his active Obedience was Spiritual in his Soul, as wel as Corporal in his Body; ſo was, and ought to be, his paſſive alſo: and if Chriſts Sorrow did not begin in his Soul, why is it ſaid, that he troubled himſelf?foreign. John 11.33. When he ſaw her weeping, and the Jews weeping, he groaned in the Spirit, and was troubled; Quam pudenda fuiſſet haec mollities eouſque torqueri ob communis mortis formidinem ut ſanguineo ſudore diffluerit, neque poſſet recreari niſi Angelorum conſpectu quod illa precatio ter repetita, tranſeat caelix &c. annon ex incredibili amaritudine animi profecta oſtendit aſperius et majus arduum fuiſſe Chriſti certamen quam cum morte communi. Calvin ibid.but according to the Original, and your Margent, he troubled himſelf; Why ſo, but becauſe this trouble of his did begin from within? and upon this account he did ſweat drops of Blood, when his Body was in good health, and free from every ſickneſs: the Body wil not ſweat, but when Nature is oppreſſed, when it's under ſome outward burden, then it ſweats: Chriſt was under no outward burden of Diſeaſe; only death was now approaching, the fear of which p. 68alone, ſimply conſidered, could not make him ſweat drops of Blood; for ſaies he, I have a Baptiſm to be baptized with, and how am I ſtreightened till it be accompliſhed. Luk. 12.50.Luke 12:50Surely there was ſome other evil, the apprehenſion whereof, did immediately fal upon his Soul, which did run, and flow over into his Body. Chriſt did ſuffer in his Soul immediately: That's the Second Propoſition.

Prop. 3 As Chriſt did ſuffer in his Soul immediately, ſo he did ſuffer, and conflict with the Wrath of God: I do not ſay,Neque tantum innuimus Deum fuiſſe unquam illi adverſarium vel iratum, quando enim dilecto filio in quo animus ejus acquievit iraſceretur ſed hoc nos dicimus, Divinae ſeveritatis gravitatem eum ſuſtinuiſſe, quoniam, manu Dei percuſſus et afflictus, omnia irati et punientis Dei ſigna expertus eſt. Calvin ibid. that the Father was wroth, or angry with his Perſon; ſome do here diſtinguiſh of the wrath of God; ſomtimes it is taken for the hatred of Perſons, ſo the Reprobates are called Veſſels of Wrath, Rom. 9.22. Somtimes it is taken for the execution of Corrective Juſtice; ſo God is ſaid to be wroth with his own People, Deut. 4.21. Somtimes it's taken for the execution of Vindicative Juſtice, and in this ſenſe (ſay they) God is ſaid to be wroth with Chriſt. But I rather chuſe to ſay that Chriſt is conſidered two waies. 1. Either in regard of his own Perſon; or as he did ſtand for us, being our Surety. 2. There is a difference between the affection of Gods Wrath, and the Diſpenſation of it.

Now Chriſt ſtanding for us, and in our room, and ſtead, did ſuffer and conflict with the Wrath of God: that is the Vindicative Diſpenſation of it: for he was made a Curſe for us, and a Curſe is a Vindicative Diſpenſation of Wrath. It may be the Socinians, and their Friends, wil ſay that he was made a Curſe for us, becauſe he died that curſed Death on the Croſs for our good: but if ye look into the words, ye ſhal find that he was made a Curſe for us, ſo as that there was a Tranſlation of the Curſe from us unto him, which Curſe was due for our Sin; for ſaies rhe Apoſtle, Gal. 3.13. Chriſt hath redeemed us from the Curſe of the Law, being made a Curſe for us, as it is written, Curſed is every one that hangeth on a Tree: for it is written again, verſe 10. Curſed is every one that continueth not in all things that are written the Book of the Law to do them, verſe 10. Which Curſe, ſaith the Apoſtle, Chriſt is made for us, we being thereby redeemed from it, verſe 13. Now is it poſſible that Chriſt ſhould thus be made a Curſe for us, but he muſt ſuffer, and conflict with the Wrath of God, which was due to us? and if he were ſmitten of the Father, then did he bear the Diſpenſation of the Fathers Wrath, and Anger. Now it is ſaid expreſly in Iſaiah 53. It pleaſed the Father to bruiſe him, verſe 10. He was ſmitten of God, and afflicted, verſe 4.

p. 69Prop. 4 As our Lord and Savior Chriſt did ſuffer, and conflict with the Wrath of God, ſo he did endure the torments of Hell, whilſt he was in this Life:Chriſtus mortem gehennalem pro nobis ſuſtinuit. Calvin in Matth. 26. ver. 39. in cap. 27.46. Inſtitut. Lib. 2. 16. Chamier Tom. 2. l. 5. Cap. 12, 13, 14, 15, 16, 17, 18, 19, 20. Sib. Lubbertus contra Socinum lib. 1. c. 1. Jon. Piſcator contra vorſtium notae ad Amic. duplicat. Sect. 1. 24. Amoſ. Bellarm. enervat. Lib. 2. de Chriſto. Maccovius de Mediator. Diſp. 17. Willet Synopſ. part 4. queſt. 3. Cartwright Harmon. pag. 985. 988. Nico. Arnold. Relig. Socinian pag. 502.Matt 26:39 I do not ſay with the Papiſts, that he deſcended into Hell, after his death; nor that whilſt he lived here, he was damned for us, that were Blaſphemy; for a man is ſaid to be damned, that doth for ever bear the weight of his own ſins: nor do I ſay, that Chriſt did bear al that miſery of Hel, which we ſhould have born, and which the Reprobates do, and ſhal bear in Hel, for they lie blaſpheming, and deſpairing: But though Chriſt was in a great Agony, yet he did not deſpair; for ſaid he, My God, my God; and though God did forſake him, yet that was not in regard of Ʋnion, as it is with the damned in Hel, but only in regard of Viſion; yet he did endure, and ſuffer for us, the very torments, and miſery of Hel: for there are two things concurrent to the miſery of Hel; the puniſhment of loſs, and the puniſhment of Sence: now both theſe did our Savior bear whilſt he was in this Travel. The puniſhment of Loſs: for he did loſe,Eſt genus paenarum quod patiuntur damnati in inferno, qui omni ſolatio carent, quidam huic ſimile Redemptor noſter ſuſtinere dignatus eſt, qui omni à ſe ſolatium et conſolationis remedium in paſſione abdicavit. Medina in Thom. part 3. q. 46. a. 6. and was for a time ſuſpended from that ſweet and comfortable Viſion and Fruition of God, therefore he cried out, My God, my God, why haſt thou forſaken me? which cannot be underſtood of his outward Afflictions, as being left to the violence of men, for ſaies Paul, 2 Cor. 4.9. We are perſecuted, but not forſaken: they were left to the violence of men, and perſecutors, yet they were not forſaken; and therefore when Chriſt ſaith, Why haſt thou forſaken me?Videmus alios homines non tamen ſine dolore et motu ſed etiam cum magno gaudio et laetitia mortem obire ex quo ſequitur aut Chriſtum qui eſt Dominus caeli et terras, minus animi, minus roboris, minus fiduciae, minus fortudinis et minus conſtantiae tabuiſſe quam gregarios homines aut ſuſtinuiſſe mortem multo acerbiorem et ho…ihiliorem quam qu…mvis martyrum, ſed illud dicere eſt impium: ſuſtinuit itaque aliud genus mortis quam alii homines et atrocius et ſita fuit illa atrocitas in ſenſu irae Dei in propoſſione execrationis Sib. Lubbert. contra Socinum, Lib. 2. Cap. 1. p. 115. he doth not mean, ſo as to be left to the Perſecution of men; for thus ſaies the Apoſtle, We may be, and yet not forſaken. And as he did bear the puniſhment of Loſs, ſo of Senſe alſo, for he ſweat drops of blood; not Blood only, but drops of Blood, nor a few drops only, but many, inſomuch as they fel to the ground in ſo great a quantity as ran through his Cloathes (as ſome conceive) to the ground. Now can we imagine that he ſhould be in this Agony, ſweating theſe drops of Blood, heavy in his Soul unto death, and to ſore amazement, crying out, My God, my God, why haſt thou forſaken me, only from the fear of death? what was our Savior more afraid of death, than the Martyrs? They went triumphing, p. 70and ſome of them ſinging to their more cru…l death, and clapped their hands in their flames; had they more Courage, Faith, or Reſolution, than our Savior? If it were only a Corporal Death▪ that Chriſt thus feared, then they ſhould ſuffer with more boldneſs and courage than our Savior: but come,Gerard Harm. Quod autem ad pios attinet, ſciendum eſt longe alia in arena verſari quam Chriſtus nam rem habent cum morte et inferis devicti et profligatis Chriſtus autem cum illis jam vegetis et armatis ira divina luctatus eſt. Cartw. Harm. p. 985. ſaies Gerard, and I wil tel you what is the Reaſon that our Savior was thus afraid, and they ſo bold: Our Savior, ſaith he, drunk of the Brook in the way; but their drink was ſweetened with his Death; Chriſt did conflict with Sin, Satan, Death, and Hel; Enemies whoſe force was never broken before: but the Martyrs only grappled with death; a broken Troop of Sorrows, that rallied again, but was broken, and overcome before: Chriſt did ſuſtain the Malediction, and Curſe of the Law. There was a Curſe in his Death, but the Curſe was taken out of the death of Martyrs.foreign in mortibus ſuis. Eſai. 53.9.Isa 53:9 Chriſt did not only conflict with a temporal, but Eternal Death; but the Martyrs knew that they were free from eternal Death; Chriſt bare al their ſins: But when they came to ſuffer, the ſting of Death (which is ſin) was taken out, and upon this account, one of the Martyrs ſaid,Chriſtus dolebat ut ego eſſe hilaris et laetus, ille habebat mea peccata et ego vere illius merita et Juſtitiam. Eſſen. de Satiſ. Chriſti, p. 56. when he came to ſuffer, Chriſt grieved at his Death, that I might rejoyce in mine; he had my ſin on him, and I have his Righteouſneſs, and Merits on me. Yea, he did then endure the torments of Hel in his ſufferings, that by our ſufferings we might go to Heaven.

Queſt. But is it poſſible that one may endure the very torments of Hell in this Life?

Anſw. Yes: For as a man may have a taſt of Heaven before he come there, ſo poſſibly a man may have a taſt of Hell even in this Life alſo. The Wrath of God in Scripture, is compared to, and called Fire, Pſal. 84.46. And if ye look into the Parable of Dives and Lazarus, ye ſhal find that Dives cries out to Abraham, to ſend one with a drop of water to cool his Tongue. Why but ſaies Auſtin, the body of Dives is not yet in Hel; what fire therefore is this, that doth ſo torment him? to which he anſwers, Quali… lingua talis flamma; as the Eyes, wherewith he ſees Abraham afar off, ſuch is the Fire; and as his Tongue, ſuch is the Fire that he is tormented in, the fire of the Wrath of God: this Fire of Gods Wrath, was our dear Savior ſcorched with, whilſt he was in his p. 71Arg. 1 Travel: For (by way of Reaſon, and Argument, whereby the former Propoſitions alſo, ſhal be the more fully proved) if Chriſt did bear our Griefs, then whatever miſeries were inflicted upon us, and our Nature, by vertue of the Threatening it ſelf, under which we were, thoſe Chriſt did bear, and endure for us. But he did bear our Griefs, I do not ſay that he did bear, and endure al that we ſhould have done. Whatever miſery or puniſhment we ſhould have born, or the Reprobates do, or ſhal bear in Hel, doth either proceed from the Threatening it ſelf as the proper effect thereof; or it doth proceed from the diſpoſition and condition of the Perſon whom the execution of the Threatening doth fal upon: the threatening it ſelf doth produce death, The day that thou eateſt thereof, thou ſhalt die the death. Therefore death, evil, and the Wrath of God for ſin, doth proceed from the Threatening it ſelf. Now when this fals upon man, he deſpairs, and blaſphemes, and lies under the Wrath of God for ever: yet deſpair, and eternal blaſphemy, is not the puniſhment of the Threatening it ſelf, proceeding from the Threat in it ſelf conſidered, but proceeds from the diſpoſition of Man, upon whom the execution of the Curſe fals: for no ſin comes from Gods Threatening in it ſelf conſidered. Puniſhment properly, is ſatisfaction for injury done, but ſin is a continuing of the injury:Deſperatio non eſt de eſſentia paenae infernalis, paenae author eſt Deus, Diabolus et peccator deſperationis, paena eſt hominis paſſio deſperatio eſt hominis actio. Ameſ. Bellar. enervat. Lib. 2. de Chriſto, cap. 2. Deſpair, Blaſphemy, and death in ſin is an action, the action of man; but puniſhment is the paſſion and ſuffering of man: ſo that death in ſin, deſpair, and blaſphemy, are not of the eſſence of the Puniſhment threatened; but the wrath of God, death, and Gods withdrawing of himſelf from man, are of the eſſence of the Puniſhment, proceeding from the Threatening in it ſelf conſidered. Now look what the Threatening in it ſelf doth produce, that Chriſt ſuffered for us, but it wil not therefore follow, that he ſhould deſpair, blaſpheme, or die in ſin, becauſe theſe do proceed from the condition, and diſpoſition of our Perſons, that the Curſe of the Threatning fals upon: as ye ſee it is with the beams of the Sun; if they fal on Wax, they ſoften that; but if they fal on the Clay, they harden that: So the wrath of God, and his withdrawance falling upon us, there doth enſue, deſpair, blaſphemy, and dying in ſin; but falling on Chriſt, it is not ſo; Why? becauſe theſe do not proceed from the threatning in it ſelf conſidered. Now, I ſay, look what we ſhould have born as due to us from the threatening it ſelf, that Chriſt did bear for us: For ſaith the Prophet Iſaiah, p. 72chap. 53.Quod enim nos pro noſtris debebamus ſceleribus ſuſtinere ille pro nobis paſſus eſt, &c. Ut quod propter imbecillitatem virium ferre non poteramus pro nobis ille portaret. Hieron in Eſai. cap. 53. foreign quidam codices in plurali legunt foreign ut ſit caſtigatio retributionum noſtrarum (uti illud plurale nomen uſurpatur, Pſal. 69.23.) h. e. caſtigatio quae peccatorum noſtrorum eſt juſta retributio ſeu quae juſtae retributionis ac paenae loco ob peccata noſtra-ſuper nos venire debebat venit ſuper eum ſcil. Chriſtum. Glaſs. philolog. ſact. Lib. 3. tr. 1. p. 107. Diſciplina retributionis noſtrae ſuper eum, id eſt ſupplicium, quod nos retribuere ac rependere debuimus pro peccatis noſtris ſuper eum impoſuit Deus, id eſt quicquid paenarum Deus à nobis exigere debuit pro peccatis, id ab innocente Filio Pater exegit Sanctius in Eſai. 53.5.Isa 53Ps 69:23Isa 53:5 He hath born our Griefs; that is, thoſe griefs that were due to us from the threatening in it ſelf conſidered. But if we had periſhed, and gone to Hel our ſelves, we ſhould have ſuffered in our Souls, and in our Souls immediately, the wrath of God, and the very torments of Hel, upon the account of the Threatning: and therefore al theſe things did Chriſt ſuffer for us.

Arg. 2. Look what Chriſt delivered us from, that he endured for us; for he delivered us by ſuffering, he delivered us from death, and he endured that; he delivered us from Satan, and his Temptations, therefore he endured them; he delivered us from the Law, therefore he was made under the Law; he delivered us from ſin, and he bare our ſin; he delivered us from the wrath of God, therefore he did conflict with that; and from the torments of Hel, therefore he did ſuffer them.

Arg. 3. Our Lord and Savior Chriſt, did eſtabliſh the Law by his Death. So ſaies the Apoſtle (ſpeaking of Chriſts death in his being made a propitiation for ſin) We do eſtabliſh the Law, Rom. 3.31. Look therefore, whatever the Law did require of us, for whom he died, that hath Chriſt done, and performed, and ſuffered for us; but according to the Law, we were to ſuffer in our Souls, and that immediately, yea, the wrath of God, with the torments of Hel, and therefore herein: and thus hath Chriſt ſuffered for us.

Arg. 4 Either Chriſt hath ſuffered the Wrath, and Juſtice of God for the Elect, denounced againſt ſin, Gen. 2.17. Or God doth diſpenſe with the execution thereof; Or the Elect are ſtil to ſuffer it: But the Elect are not ſtil to ſuffer it, and God doth not, wil not, cannot by his ordinate Power, diſpenſe with the execution of it, and therefore Chriſt hath ſuffered it for them: but the execution of that Law, did extend to the Wrath of God, and Torments of Hel, upon Soul and Body; Certainly therefore, our Lord and Savior Chriſt, hath not only ſuffered in his Body, but in his Soul too, and that immediately. Neither can the ſtrength of theſe Arguments and Reaſons, be waved, by ſaying, That Chriſt did, or might ſatisfie the Law, by enduring ſomwhat equivolent to the puniſhment due, according to the Letter of it. For

1The Law is not ſatisfied, unleſs the thing be paid, or endured in the kind, which the Law doth require, although ſomthing be paid, or endured, which is equivalent to the dammage made by the treſpaſs; p. 93As in caſe (the Law requiring an Eye for an Eye, and a Tooth for a Tooth) that a Jew did ſtrike out his Brothers Tooth, and the Judg did order that his Eye ſhould be put out for it; though the Eye be equivalent to a Tooth, yet the Law ſhould not be ſatisfied with that Judgment: and in caſe that a man ſtole an Ox from another, five Oxen being to be reſtored by the Law, if the Judg had given the wronged perſon one Ox, every way as good as his own, yet the Law ſhould not have been ſatisfied: So that an equivalent may be paid or endured, yet the Law not ſatisfied.

2The puniſhment which the Law (The day that thou eateſt thereof thou ſhalt die the death) doth threaten, is death, and the Wrath of God, paena ſenſus, et paena damni. Now thoſe that oppoſe the Truth in hand, ſay that Chriſt did not bear the Wrath of God, nor was forſaken by God, as to his Soul: And is an outward forſaking, being left to the malice of men, equivalent to the Wrath of God.

3Either Chriſt did bear the Wrath of God, or not; either he did endure the puniſhment of loſs and ſence upon his Soul and Body, or not; if he did, then he did endure the ſame puniſhment in kind, that we ſhould have done; if he did not, but ſomwhat equivalent, then there is ſome evil that is equivalent to the Wrath of God: But there is no evil equivalent to the Wrath of God, ſurely therfore he did endure our puniſhment in kind, even the Wrath of God, and the torments of Hel for us: ſo far as they were due to us by the Threatning in it ſelf conſidered. And if Chriſt have thus ſuffered for us, both in his Soul and body, then his Travel was a ſore Travel. But,

IISecondly: As the Travel of Chriſt, was a ſore Travel; ſo it was a long and tedious Travel; he was in the pains of this Travel from his Cradle, to the laſt breath of his Croſs; not only in his Death,Locus Eſaiae dicitur adimpleri foreign enim docet quid ſperes, u…i Lyranus; litera geſta docet; quid credas, allegoria, moralis, quid agas; quid ſperes anagogia; cum enim mult… miracula edere incipiebat Chriſtus fieri potuiſſet ut vulgus ex…ſtimaſſet Chriſtum tamen excellentem et miriſicum eſſe chyrurgum, ad hoc precavendum. Matthaeus hominum mentes elevare per foreign de Chriſto altius quid ſperare voluit. but in his Life al along: Upon which account, Matthew doth apply thoſe words of the Prophet Iſaiah, Surely he hath born our griefs, and carried our ſins unto what Chriſt did, and ſuffered in his Life; for ſaith the Goſpel of Matthew, Chap. 8.16. When evening was come, they brought unto him, many that were poſſeſſed with Devils, and he caſt out the spirits with his Word, and healed all that were ſick: Mark tels us, that all the City was gathered together at the door, Chap. 1.32.33. So that he did cure, and heal them with his own Trouble; according to that of John, 11.33. when Lazarus was p. 94dead,Chemnit. harmon. ſic Rupertus Ferus, Flaccius in gloſ. ſuper 8. c. Matth. 17. Per ſanationes corporis animae ſanationem repreſentavit. foreign autem abſolute ſignificat oneroſe portare Apoc. 2.3. cum moleſtia portare, Matth. 20.12. Konick Diſp. 25. loc. 83.Matt 17Rev 2:3Matt 20:12 and he ſaw them weeping, he groaned, and he wept, and ſo he raiſed Lazarus: wel therefore, might the Evangeliſt apply that of Eſai. to this occaſion; for he took away the Diſeaſes of the People by his own ſuffering with them, and caſt out the Devils by his conflicting with them; and ſo though he did not come into the extremity of this Travel, til the laſt, yet he had many pains and pangs al along, whilſt he lived: He wept, and he wept, and he wept again: three times we read of his weeping; once at the raiſing of Lazarus, thoſe were his Regal Tears; once at his coming into Jeruſalem, when he ſaid, Thy Houſe is left to thee deſolate, thoſe were his Prophetical Tears; once at the laſt in his Agony, when he prayed with cries and tears, Heb. 5. thoſe were his Prieſtly tears: his whol time was a weeping time, a ſorrowful time; and therefore the Apoſtle counts of his Sufferings from the time of his coming into the World, Heb. 10.5. Wherefore, when he cometh into the World, he ſaith, Sacrifice and Offering thou would'ſt not, but a Body haſt thou prepared me. This Travel then, was a long, and tedious Travel.

IIIThirdly. As it was a long, and tedious Travel; ſo it was an helpleſs Travel; helpleſs in regard of men, and they all forſook him, ſaith the Text. When a Woman is in Travel, Friends come, and Midwife comes, and Helpers come: But when Chriſt was in Travel, even his very Friends forſook him, yea, God himſelf did forſake him; no Friend, nor Midwife, nor Helper, but in this matter he trode the Wine-preſs of his Fathers Wrath alone. O! what an hard Labor was here! yet thus, thus in regard of his body, thus in regard of his Soul, Chriſt was in Travel for us.

Queſt. But ſuppoſe that Chriſt was in Travel, and thus in Travel for us, what then?

Anſw. Then it is our Duty to come in, and behold this hard and ſore Labor. When Moſes ſaw the Buſh burning that was not conſumed, he ſaid, I wil ſtand ſtil, and behold this wonder. But behold a greater wonder is here, Chriſt bearing our ſins in the fire of the Wrath of God, and yet not conſumed; ſhal we not then ſtand ſtil, and behold this wonder of Love?

1Hereby you ſee al the Attributes, and Divine Perfections of God in Conjunction, and meeting, as in their dwelling place: ye may ſee much of the Wiſdom, Power, Juſtice, and Goodneſs of God, ſcattered up and down in the Creatures. There is an Honey p. 95in every Flower, which the Bee can find and diſcern: but in the Hive, doth the ſeveral Honeys of the Creatures meet and dwel, that is the Houſe thereof. So there is a ſweet taſt of the ſeveral Attributes of God in al the Creatures; but in Chriſt doth his fulneſs dwel bodily; and in his ſuffering you may ſee the Wiſdom, Power, Juſtice, and Mercy of God in Conjunction, and ſo know God indeed; which knowledg was more worth to Paul, than al other Knowledges, for ſaith he, I deſire to know nothing but Chriſt, and him crucified.

2Hereby alſo, I mean by the conſideration of this great, and ſore Travel, you wil prize and value Chriſt more, and have your hearts drawn out with Love to him; for ſhal I not prize him, that ſuffered the Wrath of God, and the torments of Hel for me? The more you ſee his Love to you, the more wil your hearts be inflamed with Love to him. Now the greater his ſufferings for you, do appear to you, the more you ſee his Love to you: When I am lift up (ſaith he) I will draw all men after me; that is, when I am lift up on the Croſs; he doth not ſay, when I am transfigured at Mount Tabor, I wil draw al to me; yet there was a drawing glory, which made Peter ſay, It is good for us to be here. But his Love is the moſt drawing Object, and that was glorious in ſuffering.

3Thereby you wil learn to prize al your enjoyments; for thus you wil ſee what they coſt, what rate they are at in the Kings Book; there is no bleſſing or mercy which ye do enjoy, but was bought in by Chriſt; he laid down his Life for you, and in him are you bleſſed with al Spiritual Bleſſings. But did Chriſt ſuffer ſuch hard things for my enjoyments? O! what infinite cauſe have I then to prize them al!

4Hereby alſo, you wil be made willing to ſuffer any thing for Chriſt, to become low and mean for him, to endure the reproach, anger, and wrath of men for him: For ſhal Chriſt ſuffer ſo hard a Labor for me in his Body, in his Soul? and ſhal not I ſuffer in my Eſtate, and Name for him? Shal he ſuffer the Wrath of God for me? and ſhal not I be willing to ſuffer the wrath of man for him? Shal he endure the very torments of Hel for me? and ſhal not I be willing to ſuffer a little on Earth for him?

5Thereby you wil be made unwilling to put him to a new Suffering for you: thoſe that fal away, and decline, do crucifie the Lord afreſh (ſaith the Apoſtle) and put him to an open ſhame; when Profeſſors walk ſcandalouſly, they put Chriſt to an open ſhame, to a new Suffering. But is this true, That Chriſt hath ſuffered ſo great things for me, and ſhal he now ſuffer by me? what! hath he not ſuffered enough already? He hath ſuffered in his Body, in his Soul, the Wrath of God, the very Torments p. 96of Hel, and is not this enough? God forbid that ever I ſhould ſo walk, that Chriſt ſhould yet ſuffer by me, who hath ſuffered ſuch things for me.

6Hereby alſo, you ſhal be able to overcome your Temptations, Corruptions, and to be more fruitful and profitable, and gracious in your lives; here is the Shop of Vertues, Officina virtutum; whatever Grace, or Vertue you want, you may have in this Shop, if you wil come for it; Doſt thou want hatred of ſin? here you may ſee it in its own colors, and the reward thereof; for if God ſpared not his own Son, but he endured the Wrath of God, and the very Torments of Hel, when ſin was but imputed to him. O! what an Hel, and flaming Fire ſhal thoſe endure, who have ſin of their own, and muſt bear it themſelves! And (ſaies Gerard) would you ſee the Torments of Hel, the true puniſhment of ſin? Ito ad Montem Calvariae, Go to Mount Calvary. Or doſt thou want Patience in thine Afflictions? behold the Travel of Chriſt, as a Lamb, he opened not his mouth before the Shearer. Or doſt thou want a tender, broken heart? truly his heart is hard indeed, which the ſight of theſe breakings of Chriſt, wil not break.

7Hereby alſo, you wil be engaged unto his Commandements, and Ordinances: For what are the Ordinances, which now we enjoy, but the Repreſentation of a Suffering Chriſt, whereby we hold forth the Lords Death til he come? What is al our Preaching, and your Hearing, but of Chriſt crucified? What is Baptiſm, Lords Supper, or any other Ordinances, but that Bed wherein we have communion with a ſuffering Chriſt? and ſhal Chriſt ſuffer ſuch bitter things for us in his Soul, and Body? and ſhal we throw up thoſe Ordinances, whereby we are to have Communion with him in theſe Sufferings? God forbid.

8And hereby alſo, you that are of a fearful heart, may fully conclude the willingneſs of God to ſave Sinners: For if God the Father had not been very willing, he would never have put his own only Son to ſo great a Suffering for their Salvation: What can be more abhorrent from the heart of a tender Father, than to put his own, only, and obedient Son, unto Death? it goes to the heart of a tender Father, to ſee his Child die (I will not ſee the death of the Child ſaid Hagar) and ſhe ſate down over againſt him, and lift up her voyce, Gen. 21.16.Gen 21:16and wept) but to lay his own hands upon him, in reference to his Death, this is a grief beyond al expreſſion: yet this did God the Father do, for he bruiſed his Son, he put him to grief, he ſmote him, and he laid on him the iniquities of us al. Surely, if God the Father had not been infinitely willing to ſave Sinners, he would never have done a thing ſo contrary to him: and if Chriſt himſelf were not willing, he would never have ſuffered ſuch hard things for their Salvation. What is not a Woman p. 97willing to do for that Child, whom ſhe hath had a ſore Travel for? Now Chriſts Travel was a ſore Travel; ſurely therefore, he is infinitely willing to ſave ſinners, and if God the Father be willing, and Chriſt be willing, then why ſhould not every poor, doubting, drooping Soul ſay, Lord, I beleeve, help thou mine unbelief; I once doubted of thy Love, becauſe I doubted of thy willingneſs to ſave ſuch as I am, yea, often have I put an If upon thy willingneſs, ſaying with the Leper, Lord, if thou wilt, thou canſt make me clean. But now I ſee thou art willing to ſave ſinners; why ſhould I then doubt again?

9And upon this account, al poor ſinners may be encouraged to come to Chriſt; for if Chriſt did come down from Heaven for you, wil he refuſe you when you come to him? If he have ſuffered ſuch hard and bitter things for ſinners, do ye think he wil caſt them away that do come to him? ſurely he wil not. O! what great encouragement doth this Doctrine proclaim unto al poor, and great ſinners, for to come to Chriſt.

10And hereby alſo, your Faith may be eſtabliſhed, and your Hearts comforted, and ſetled, when you have come to Chriſt; for the more fully the ſuffering of Chriſt (which is the Object of your Faith) is ſpread before your Eyes, the more wil your Faith be raiſed and eſtabliſhed: and if Chriſt have ſuffered ſuch great things for you, even the very Wrath of God, and torments of Hel, then you may be aſſured that he wil never forget you: Can a Woman forget her Child? No, Why? but becauſe ſhe hath travelled for it? But behold, here is a Travel beyond al Travels; Chriſt travelling in the greatneſs of his Love for poor ſinners, travelling under the Wrath of God, his Father, and wil he forget you that are his Seed? Though a Woman forget her Child, yet will not I ſaith the Lord. O! what Comfort is this for all the Seed of Chriſt; Chriſt hath had a ſore travel for you, therefore aſſure your ſelves, he wil never forget you. And thus I have done with the Firſt Argument of this Doctrine, Chriſt in Travel.