The Harmony of the Gospels, Chapter 14
CAP. XIV.
The laſt part of the Sufferings of Jeſus Chriſt upon the Croſs.
THe whole life of Jeſus Chriſt was a ſuffering life, the firſt and the laſt parts of his time in this world were fulleſt of ſufferings. the laſt and greateſt of his ſufferings were on the Croſs, Phil. 2.8. obedient to the death, even death upon the Croſs, here all his bitter ſufferings met upon him, upon the Croſs he fulfilled to anſwer and ſatisfie all that was to be ſaid by the Law againſt us, Col. 2.14, 15. blotting out the hand writing of Ordinances that was againſt us, which was contrary to us, and took it out of the way, nailing it to his Croſs, and having ſpoyled Principalities and powers, he made a ſhew of them openly, tryumphing over them in it, viz, in the work that he did accompliſh on the Croſs, in giving full ſatisfaction to the Law. The full ſtream of his ſufferings fell on him, on the Croſs. Jeſus Chriſt did both ſuffer and agonize before the Croſs, as appeareth, Luk. 12.50. I have a Baptiſme to be baptized with, and how am I ſtreightned till it be accompliſhed, Joh. 12.20. now is my Soul troubled, in the garden he had a great Soul Agony, Luk. 22. 44. his body was not yet in a ſuffering condition, only by way of ſimpathy with his agonizing Soul, which ſo wrought on him as that he ſwet drops like blood. But on the Croſs all kind of ſufferings met together; the whole ſtream of wrath againſt ſin fell upon him, and he was under it altogether.
1 His body ſuffered all thoſe cruel torments & wrackings before mentioned.
2. His mind ſuffered all the grief they could afflict him withal, by mocks, reproaches, blaſphemies.
3. His Soul ſuffered the full cup of the Juſtice of the Law, and deſert of ſin,
His great ſufferings upon the Croſs, he underwent in his near three hours ſilence, for after he had forgiven his perſecu ors, …nd provided for the comfort of his widdow mother, and took care of the penitent Thief, he did with holy patience and ſilence ſuffer all that fell upon him until the ninth hour, and then ſpake ſuch words as expreſſed what he was doing and ſuffering all this while.
The ſenſe of cruel pain that his body was in all this while may in a ſmall meaſure be apprehended by what hath been ſaid in the particular Tortures.
The ſufferings of his mind by the reproaches, mocks, blaſphemies, taunts, which he heard and ſaw all this while of his ſilence, theſe were a bitter part of his ſuffering as it is expreſſed in the Propheſy, Pſal. 69.20. reproach hath broken my heart, and I am full of heavineſs, and I lookod for ſome to take pitty, but there was none, & comforters but found none, vineger and gall was all that the creatures afford him, ver. 21. The cauſes of this affliction of his mind are expreſſed, ver. 19. by three words, reproach, ſhame and diſhonour, which are ſaid to have this effect upon him, reproach hath broken my heart, an heart wound is deeper and more terrible then a bodily wound, ungrateful men pierced and wounded his heart, when he was dying for them. Ovile ingratitude, O infinite patience and pitty! the tongues of men did pierce Jeſus Chriſt to the heart, as he hung upon the Croſs, they ſo filled his heart with heavineſs, that there was no room for comfort. When he looked for ſome to pitty, and bemoan him, or help him, but there was none that had power to help him, his mother and John ſtood by, and many more no doubt, but alas they could not help him, be trade the wine preſs alone, Iſai. 63.3.
There is a threefold wounding of the heart by words. 1. A penitential piercing of the heart by words of conviction. Act. 2.2.37. this is a bleſſed goſpel wound.
2. There is a wrathfull cutting of the heart when reproofs are applyed, as Act. 7. 54. this is a ſinfull wound. But 3. There is a ſorrowfull piercing of the heart by words of reproach, and this was the heart-breaking ſorrow that Jeſus Chriſt ſuffered upon the Croſs.
Object. But can the words of a man ſo pierce the innocent heart of Jeſus Chriſt?
Anſw. Jeſus Chriſt ſtood in the ſtead of thoſe that were guilty, and therefore divine juſtice ſet them home to his heart to the uttermoſt. None can tell the force of words till he have experienced the ſame. Words are the means whereby Souls have converſe and communion. Words carry the mind, heart, judgement, notion, affection, paſſion of one party to another. If we uſe Gods words, and apply them right, they both wound and heal, and are moſt wholſome. But they were mens words that broke the heart of Ieſus Chriſt. When words flow from anger, envy, hatred wrath, revenge, ſuch words are full of the breath and ſpirit of Satan and make cruel wounds upon the heart: and ſuch wounds were made in the heart of Ieſus Chriſt. Some ſorts of wounding words did eſpecially pierce the heart of Ieſus Chriſt,
1. When they upbraided him, Where is thy God? Pſal. 42.3, 4. Mat. 27.45 Pſal. 22.7.
2. When they forge a Lye againſt him, and impoſe it upon him, Pſal. 119.69.
3. Vngratefull ſaucy words againſt him that is beneficent, Ioh. 10.32. Many good works have I done, for which of them do you ſtone me? So Pſal. 35.3, 4, 11, 12.
Among ungratefull men, abuſers of Ieſus Chriſt, two men are to be wondered at, and they are Iudas and Malchus.
Sect. 2.
The laſt part of the Sufferings of Ieſus Chriſt when he dyed for our Redemption is recorded by all the four Evangeliſts
I deſire the Reader to turn to all theſe Scriptures, and firſt read them.
Mat. 27.45. ad 55.
Mark. 15.33. ad 40.
Luk. 23.44. ad 49.
Joh. 19.28. ad 38.
OVT of all theſe texts together, we may gather theſe two particulars.
1. The hiſtory of the three hours darkneſs, which was the time, moſt of it of Jeſus Chriſt his ſilence, wherein his ſoul did agonize under the puniſhment of our ſin, which puniſhment was extended to the uttermoſt, even untill juſtice was fully ſatiſtied.
2. What was ſaid and done and acted, at the end of the 6t: hour, at the beginning of the ninth hour, viz.
1. The firſt word which Jeſus Chriſt ſpake in terrible manner was, Eli, Eli, lamaſabachtani.
2. The ſecond word which Jeſus Chriſt ſpake was, I thirst. Both theſe words were ſpoken by him ſoon after each other, both were uttered before they gave him vinegar and gall: which act Mathew and Mark relate to be done upon his ſpeaking the firſt word. Iohn relates it to be done upon his ſpeaking the ſecond word. Therefore both thoſe words were ſpoken before that act was done.
The effect of both theſe words upon the by-ſtanders was,
Some ran, took a ſpung, gave him galled vinegar, of which he taſted.
Others miſtook him; and ſaid, he calleth to Elias to deliver him.
3. The third word Ieſus Chriſt ſpake when he had taſted the vinegar, was, It is finiſhed.
4. The fourth and laſt dying word which Jeſus Chriſt ſpake, was, Into thy hands I commit my Spirit, and with that word breathed out his Soul.
Sundry remarkable effects of his death, of which in their place.
In this ſilent agony of Jeſus Chriſt upon the croſs, he ſuffered all the puniſhment and curſe which ſin hath brought upon man, Gal. 3.13. he was made a curſe for us, viz. by ſuffering all the puniſhment of the curſe, 2 Cor. 5.21. He was made ſin for us, viz. an Offering to bear the guilt and puniſhment of ſin, though he knew not ſin, ſo as to doe it. Iſai. 53. This whole famous Propheſie, declareth this great point, Pſal. 69.26. whom thou haſt ſmitten. Col. 1.2. Having made peace by the blood of his croſs. 1. Cor. 15.3, 4. Chriſt dyed for our ſins occording to the Scriptures Dan 9.24. He hath made an end of ſin, viz. He hath ſatiſfied juſtice for the firſt ſin of Adam, and for all ſin that hath followed from the ſame. He hath taken away the condemning power of ſin, by the authority of the Law, and brought it under another law or Covenant, viz. of Grace. The firſt Covenant of works doth not over-rule ſin, in its condemning power; but Jeſus Chriſt doth over-rule it by the New Covenant, under which he doth rule all the Elect of God. And that he might accompliſh all this, he hath ſuffered all the eſſential puniſhment of the curſe, viz. all ſinleſs puniſhment, all that the juſtice of the law requireth, & with his ſufferings juſtice was fully ſatisfied, and all this he ſuffered for us. Iſai. 53.3, 4, 5, 6. &c.
There be ſome accidental parts and points of puniſhment, which fall upon man but cannot fall upon Ieſus Chriſt, which I will touch in a few inſtances.
Inſtance 1. Eternity of puniſhment befals man, Math. 25.41, 46. Everlaſting fire, Everlaſting puniſhment, Mark. 9.44, 45, 46, 48. the worm dyeth not, nor is the fire quenched. But this is ſo, becauſe of the inability of a finite Creature to ſatisfie infinite juſtice. But Jeſus Chriſt is God-man, and therefore he is able to ſatisfie infinite juſtice in a finite time, becauſe he is an infinite perſon, and therefore his ſufferings are of infinite value, his ſufferings make up in value, what they be ſhort in time of duration. He ſu…fered infinite puniſhment, wrath and curſe, in a finite ſhort time. As the firſt Adam if he had ſtood, though a finite perſon, ſhould have finiſhed perfect active obedience to the Law, in a finite time, becauſe he was a perſon fitly qualified by God, for ſuch a ſervice, being furniſhed with the perfect image of God. So the ſecond Adam did in a finite time finiſh all obedience to the Law, both active and pa…ſive, and fulfilled our Covenant of works, being an infinite perſon, and infinitely qualified for that work, having the Spirit without meaſure, an infinite perſon ſuffered & obeyed ſatisfactorily, in a finite time, he had Gods image perfectly, and therefore perfectly fitted and qualified for that great work. Thirty three years and an half were requiſite, wherein Jeſus Chriſt might perform and fulfil perfect obedience to the Law, both active and paſſive; and perform all that which Juſtice did require at the hand of man.
The middle part of his pilgrimage had leſs of paſſive, and more exerciſed in active obedience, the beginning and end of his life were more filled with ſufferings; though every act of Jeſus Chriſt had both active and paſſive obedience in it, yet one, ſometimes more illuſtrious then the other. From his entrance into the garden, till he dyed, was about twenty hours, or near ſo much, and that was the chiefeſt time of his ſuffering Torment; but his humiliation continued his whole life through. And when Jeſus Chriſt did dye, if he had dyed eternally, then d ath had overcome him. But he hath overcome death, and ſaw not corruption though he dyed, becauſe he roſe again the third day.
Inſtance 2. The place of mans ſuffering Torment is Hell, Luk. 16.23. and in Hell he lift up his eyes, being in Torment. But Jeſus Chriſt ſuffered all his ſufferings on Earth, how then did he ſuffer all the puniſhment due to man?
Anſw. There is a penal Hell, and local Hell, penal hell hath two branche
ſeperation from God,
ſenſe of Torment.
Math. 25.41. depart from me ye curſed▪ that is the puniſhment of loſs, into Everlaſting fire, that is puniſhment o… ſenſe.
And whereſoever theſe two are inflicted, there is penal hell, though it be not in local Hell. Theſe two kinds of puniſhment are chiefly inflicted on the damned, in local Hell, ſometimes a good meaſure of it in this life. But on Jeſus Chriſt all was inflicted on Earth, where ſin is committed. And great reaſons might be offered why it muſt be ſo.
2. The place of puniſhment is not of the Eſſence, or an Eſſential part of the puniſhment of ſin; the judge may chuſe and appoint the place, where the puniſhment ſhall be inflicted and executed. It was an act of Gods infinite wiſdome to appoint and order that Jeſus Chriſt ſhould ſuffer the puniſhment of ſin in this world among men, it is moſt agreeable to the Covenant of works that it ſhould be ſo; it is great love to his Elect that it is ſo, it is not yet revealed where the place of Hell is, or ſhall be. Some great divines have thought, that after the day of Judgement, the Earth ſhall be the place of Hell, that the place of committing ſin, ſhall be the place of puniſhing of it. Sure it was ſo with Jeſus Chriſt, he ſuffered the puniſhment of ſin on Earth, where ſin was committed.
Inſtance 3. It is a great part of the puniſhment of ſin, inflicted on man, that he is dead in ſin, Eph. 2.1, 5. and Gen. 2.17. one part of this dying, is to be dead in ſin. But this death Jeſus Chriſt ſuffered not, how then did he ſuffer all the puniſhment of ſin?
Anſw. 1. To be dead in ſin is perſonal defilement, by the loſs of Gods image, this could not befal Jeſus Chriſt, God hath excepted ſin, Heb. 4.15. Jeſus Chriſt his humane nature was like unto us in all things, except ſin, he could not ſin, therefore he could not be dead in ſin, he was every way fitted to be a ſacrifice for ſin, and he did dye for ſin without any defilement by it. He dyed for ſ…n to ſatisfie juſtice, if he had dyed in ſin, he ſhould have offended Juſtice thereby, and then how ſhould he have ſatisfied Juſtice. The Lamb of God, that was to be a ſacrifice for ſin, was to be ſpotleſs and without blemiſh, had he dyed in ſin, he ſhould have been a ſpotted ſacrifice, and unaccepted.
2. That which Jeſus Chriſt could neither be, do, nor ſuff…r without ſin, that he neither was, did, nor ſuffered. The Lamb that ſuffered for ſin, to take it away, muſt himſelf be without ſin, and muſt ſuffer only that which he is capable to ſuffer without ſin. To ſatisfie juſtice for ſin, by dying for ſin, that was the work which Jeſus Chriſt performed, and Juſtice was ſatisfied with it.
3. To be dead in ſin, final ſeparation from God, deſperation, &c. n…ither the excellency of his perſon, nor his glorious production, nor the quality of his Office, nor the work which he had undertaken, could admit any ſuch thing to befal him. But all the Eſſential puniſhment due to the ſin of man, he was willing to ſuffer to the utmoſt, Heb. 10.5. and did ſo, to the full ſatisfaction of Juſtice. Juſtice required that he ſhould dye; but did not require that he ſhould ſin, nor did Iuſtice require that he ſhould dye eternally; if he have once paid the debt of death, Iuſtice was ſatisfied, and gave him a diſcharge, that he might riſe a Conqueror.
4. There have been four wayes of the production of man. 1. Adam was created by God, out of the duſt, and he was made ſpotleſs. 2dly. Eve was created by God out of the rib of man, and ſhe was made ſpotleſs, though the weaker veſſel.
3. All the ſtock of mankind are produced by the conjunction of man and woman, and all defiled with ſin.
4. Ieſus Chriſt was produced of a woman without man, by the power of the Holy Ghoſt, and he is ſpotleſs, full of grace and truth, and hereby was a capable ſubject to have ſin imputed to him, and to be made a ſacrifice to God for ſin. Ieſus Chriſt ſuffered all ſinleſs puniſhment. But when ſin is puniſhed with ſin, that puniſhment Ieſus Chriſt is uncapable to ſuffer, nor is it a neceſſary kind of puniſhment, to be ſuffered in way of ſatisfaction for ſin. Becauſe it is ſecondary, a conſequent of ſin.
Inſtance 4. Man is puniſhed with total and final ſeparation from God, and deſpair. Ieſus Chriſt was not ſo puniſhed.
Anſw. Jeſus Chriſt ſuffered dereliction, and ſeparation from God, (as we ſhall anon ſee) to the utmoſt that was poſſible and neceſſary, for the ſatisfaction of Juſtice, but total and final was neither neceſſary nor poſſible; and had it been ſo, then ſin and death had overcome him. But he hath overcome ſin and death, and ſatisfied juſtice, which could not have been, if he had totally and finally ſunk under it.
Sect. 3.
Touching the firſt word Jeſus Chriſt ſpake about the ninth hour.
THe Eſſential parts of the ſinleſs puniſhment of ſin, which Jeſus Chriſt ſufffered, are two, the puniſhment of loſs, and the puniſhment of ſenſe, which appeareth, Math. 25.41, 46. depart ye curſed into Everlaſting fire.
The puniſhment of loſs firſtly, chiefly falleth upon the Soul, which nextly hath communion with God, and the body herein ſuffereth ſecondarily, by participation, and ſympathy with the Soul, as it was in the garden, where the body was under no ſenſe of puniſhment ſaving by participation with the Soul, and that was ſo deep, that it made him ſweat drops like blood abundantly. So that the puniſhment of loſs is a Soul Agony.
The puniſhment of ſenſe doth firſtly, nextly fall upon the body, and reacheth to the Soul ſecondarily, by its participation with the body. The efficacy of both theſe together met upon Jeſus Chriſt, when he was upon the Croſs, to the uttermoſt extremity.
Firſt, the puniſhment of loſs, deſertion, and dereliction of God fell upon him, and he conflicted with it in his three hours ſilence. The iſſue, up-ſhot, laſt ſtroak, and finiſhing whereof, Jeſus Chriſt uttered and expreſſed in that exclamatory, roaring, expoſtulation, Eli, Eli, lamaſabachthani.
I call it exclamatory, becauſe the Evangeliſts ſo expreſs it, he cryed out with a great voice, I call it roaring, becauſe the Propheſy ſo calleth it, Pſal. 22.1. the voice of my roaring, when he ſpake theſe very words. The original words are more full
I call it expoſtulation, becauſe the words are expoſtulatory, why haſt thou forſaken me? for opening this, here be four conſiderations.
1. The queſtion ſpringeth not out of doubting, or not knowing the cauſe of his ſufferings, and of Gods dereliction and forſaking of him, as if ſome ſtrange and unlooked for matter had befallen him. Far be it from us to think ſo! Jeſus Chriſt knew that he was now under the curſe of the Law, under the execution of Juſtice, under the wrath of God as our Surety. There be divers kinds of Rhetorical queſtions, in all diſcourſes and writings, and many in the Scriptures, ſee a taſt, if any pleaſe to turn to, 1 Pet. 4.17, 18. Rom. 8.35. 1 Cor. 12.29, 30. Pſal. 2.1. and a thouſand more. Theſe are Rhetorical queſtions to expreſs in a word ſome great matter, that would require many words to expreſs it at large, nay, more then can be expreſſed or conceived. Such is this expoſtulatory queſtion of Jeſus Chriſt, when he was in the depths of miſery, why haſt thou forſaken me? to expreſs the extream dolor and bitter ſenſe that he had of the Fathers dereliction of him, his Fathers forſaking him was the bittereſt cup that ever he taſted. He taſted the vinegar cup of death, but one drop of this is more bitter then all their gall & vinegar; to teach man what a dreadful thing it is to be ſeperated from God and to aſſure us that he did bitterly experience what it is: it is penal Hell. This queſtion is to expreſs the uttermoſt and deepeſt degree of deſertion, next unto deſperation, Pſal. 22.11. trouble and anguiſh, and none to help. It is to expreſs, that it is infinitely more deep then humane nature could have born, had it not been ſupported by the divine nature, unto which he was p…rſonally and inſeparably united, he hung over, and looked down into the bottomleſs gulf of ſeperation from God. This deſertion was not total, nor final, neither could it be ſo, nor did it need to be ſo, becauſe Juſtice was infinitely ſatisfied with that meaſure that it was. But it was to the uttermoſt degree next unto total, ſo much as it could be, or needed to be.
2. The ſecond conſideration, he doubles his out-cry with a claiming and catching hold on his Intereſt in God, ſaying, Eli, Eli, my God, my God, like a man ſinking into the bottomleſs deeps of loſs and deſparation. The words hold forth ſuch a frame of heart, which is ſo expreſſed in the Propheſie, Pſal. 69.2. I ſink in deep mire where there is no ſtanding, I am come into deep waters, where the flouds overflow me, O m… God help me. A ſinking man will catch hold on a thread or line of intereſt to hold by: For his intereſt in God, neither did, nor could fail his humane nature, to a total ſinking. The means he uſed to claim and hold his intereſt was, ſtrong cryes and Prayers; My God, My God, Heb. 5.7. who in the dayes of his fleſh when he had offered up Prayers and ſupplications, with ſtrong crying and tears unto him that was able to ſave him from death, and was heard in that he feared. The full ſtreames of vindictive juſtice were ſo inflicted upon him, that it almoſt quenched and drowned the ſight and ſence of his intereſt in God, therefore he ſo earneſtly catcheth at it.
3. The third conſideration is that the interrogation is partly ſupplicatory unto his God; to whom he ſpeaketh as if he ſhould have ſaid, wilt thou not help me, O my God? Why haſt thou forſaken? O my God, help me! So it is expreſſed in the Propheſie Pſal. 69.1, 14, 15. Save me O God for the waters are come in unto my ſoul: deliver me out of the mire and let me not ſink, let me be delivered out of the deep waters. Let not the water floods overflow me, neither let the deep ſwallow me up, and let not the pit ſhut her mouth upon me. Diſtreſs and ſuffering will teach Rhetorick to utter pathetical expreſſions to expreſs the paſſion of the ſufferer, and to move the compaſſion of the Spectators. God ſuffered his humane nature to ſink to the uttermoſt, even to the next ſtep and degree unto perdition. And this maketh him to cry out, Why d…ſt thou delay to help me? O I am almoſt gone. Pſal. 40.13. Be pleaſed O Lord to deliver me, O Lord make haſt to help me. Pſal. 22.19. Be not thou far from me O Lord, O my Strength haſt to help me.
4. Conſider, this was the laſt act, and loweſt ſtep of his deſertion; for now Juſtice was ſatiſfied as to this part of the puniſhment of ſin, Heb. 5.7. He was heard in that he feared. Juſtice now turned the ſoule, and releaſed the rigor of his execution. The divine nature upheld him: the father heard and relieved him. He finiſhed his ſoul Agony, as himſelf who felt it doth expreſs. Ioh. 19.28. Ieſus knowing that all things were accompliſhed, viz. in this point or part of the puniſhment of loſs: as in the garden agony he had interims, that humane nature might not be oppreſſed all at once: ſo was it on the croſs, he had an intermiſſion, a ceſſation of this part of the puniſhment of ſin, which indeed was the greateſt, that he might attend unto the puniſhment of ſenſe, which lay upon his body; which though it ceaſed not till it had killed him (as will anon appear) yet he dyed in a more calme and ſedate frame of Spirit, ſeeing his Fathers face ſmiled on him again. Wonderful inſtructions do here offer themſelves, but I paſs on.
Sect. 4.
The ſecond word which Jeſus Chriſt ſpake about the ninth hour.
JOh. 19.28. Jeſus knowing that all things were accompliſhed, that the Scripture might be fulfilled, ſaith, I thirſt. This is the ſecond word which Jeſus Chriſt ſpake after his three hours ſilent Agony, here be two motives that moved our Lord to ſpeak this word.
1. Knowing that all things were accompliſhed, in that which was the firſt and chief part of his ſuffering, in the puniſhment of loſs, in his Soul Agony; therefore now he gave chief attendance to his ſuffering of the puniſhment of ſenſe, which firſtly was inflicted, and lay upon his body, and is aptly, eminently expreſſed in this word of ſenſe, I thirſt.
2. The ſecond motive to this expreſſion is, that the Scripture might be fulfilled, viz. Pſal. 69.21. where he doth complain of the bitterneſs of the puniſhment of ſenſe, under thoſe two natural inſtances of hunger and thirſt, and the bitterneſs of all the relief that man afforded him, it was nothing but gall and vinegar.
In this word I thirſt, he ſpeaketh like a Conquerour, that cometh off a Conquerour from a ſore battail with a wonderful victory, yet his nature ſo ſpent with thirſt, which is cauſed by the violence and extremity of the battail, and by wounds deep and great received in the battail, that he is ready to dye with the ſenſe of his fainting nature; which deadly and extream ſenſe of dying pain, maketh him cry out I thirſt. A like example of this painful iſſue of a glorious victory and conqueſt, we ſee in Sampſon, Judg. 16.18, 19.
1. The Conquerour ſlew a thouſand of his Enemies with the jaw bone of an… Aſs, never man had the like victory.
2. He was ſo ſpent in the fight that he was ready to dye for thirſt.
3. Here was the difference betwixt Jeſus Chriſt and Sampſon, Sampſon was relieved by God, and revived. Jeſus Chriſt had no relief, ſave what his Enemies gave him, and that was nothing but gall and vinegar, and ſo he dyed.
The firſt word Jeſus ſpake, held forth and expreſſed the bitterneſs of the puniſhment of loſs, which is the firſt and chief part of the puniſhment of ſin.
The ſecond word doth hold forth and expreſs the bitterneſs of the puniſhment of ſenſe, which is the ſecond part of the puniſhment of ſin. Jeſus Chriſt felt ſuch extremity of pain and grief in this laſt Agony, that his humane nature was ready to ſink and dye, for want of ſome relief, and therefore cryed out I thirſt, Iſai. 53.5. he was wounded for our tranſgreſſions, he was bruiſed for our iniquities, the chaſtiſement of our peace was upon him, and with his ſtripes we are healed. By this one word, I thirſt, Jeſus Chriſt ſheweth that he ſuffered the puniſhment of ſenſe, unto the uttermo…t extremity, even the full deſert of ſin: in explication of it I ſhall propoſe ſix propoſitions.
Prop. 1. The puniſhment of loſs fell firſtly on his Soul, on his body ſecondarily, by participation, becauſe ſo is our Communion with God, firſtly, the Soul hath communion with him, the body ſecondarily, and as Communion with God is acted, ſo ſeperation from God in way of puniſhment is inflicted and felt, by a ſpiritual ſenſe. The puniſhment of ſenſe falleth firſtly on the body, and reacheth the Soul ſecondarily by participation, therefore the torment of ſenſe, and the ſenſe of his torment is fitly expreſſed by this word of craving relief for his fainting body.
Prop. 2. Water, moiſture is the chief and greateſt part of aliment and ſuſtenance of the body, and therefore thirſt is firſt and chiefly felt and complained of, a… we ſee in Sampſon, and Dives in Hell cryed for a drop of water; thirſt is a ſinleſs puniſhment, which Jeſus Chriſt ſuffered to the utmoſt extremity, even till it killed him.
Prop. 3. Bread is the ſtaff of life, it is the moſt ſolid ſuſtenance, therefore nature ſpent with pain, grief, and torment, and ſuch like puniſhments, doth alſo greedily hunger, and vehemently deſire, and crave for ſolid ſuſtenance, as well as for moiſture, to cool and moiſten, ſo did Jeſus Chriſt in this his laſt Agony, expreſs his hunger, as well as his thirſt, and both together do expreſs the fulneſs of his extream ſenſe of torment, which he felt in this laſt finiſhing Agony, hunger is a ſinleſs puniſhment, which Jeſus Chriſt ſuffered to the uttermoſt extremity; until it killed him.
His expreſſion of his ſenſe of hunger is not recorded in the Hiſtory, but it is in the Propheſy, Pſal. 69.21. they alſo gave me gall for meat, and in my thirſt they gave me vinegar for drink. He cryed for, and needed both kinds of relief, in the ſenſe of the want whereof he was ready to dye, and quickly did dye; extremity of hunger and thirſt are among the greateſt of torments: when he had no other relief to ſpent nature, then gall and vinegar, he preſently dyed.
Prop. 4. It would ſet forth his extream ſenſe of pain and torment which his body felt for the ſpace of about twenty hours, to gather up a few Inſtances of the ſu…fering of Soul, mind and body, that he paſſed through, from his entrance into the garden, until he dyed on the Croſs; they were tormenting him both in body and mind all that time, without miniſtring unto him, that we know off, either food or reſt. He ſuffered both loſs of blood, and great pain by their twice cruel whippings, and twice crowning him with thorns, and being withal parched and burnt with heat, which made him complain, Pſal. 69.3. my throat is dried, he ſweat in the garden, but now his moiſture is turned into the drought of Summer, Pſal. 22.15. my ſtrength is dried up lik… a potſheard, and my tongue cleaveth to my jaws, And thou haſt brought me to the duſt of death. All theſe and ſuch like expreſſions ſe… forth his extream ſenſe of miſery, through want of relief, eſpecially his want of ſupply of moiſture, as being a chief ſuſtenance, he is therefore pleaſed in the hiſtory to expreſs all by that one word I thirſt; all theſe pains are ſinleſs puniſhments, which he ſuffered unto the uttermoſt extremity, until they killed him. A painful violent death he ſuffered.
Prop. 5, Grief is exceedingly drying, and expenſive to nature, Pſal. 31 9, 10. Iſa…, 6.7. & 73.21. Iob. 30.25. Grief waſteth the body, pierceth the heart, woundeth the ſoul; and many ſuch effects there be of grief: and now Ieſus Chriſt had a juncture of the greateſt griefs in the world, all met together upon him like mountains of ſorrow, and terror. All theſe are ſinleſs puniſhments of ſin, which he ſuffered to the uttermoſt extremity, until they killed him.
Prop. 6. All this pain, grief, horror which his humane adverſaryes did inflict upon him, were infinitely ſharpned by the power of vindictive juſtice, and laid upon him as our Surety; ſo that his puniſhment of ſenſe, was to the uttermoſt extremity, until they killed him.
The effect of theſe two words upon the by-ſtanders was twofold, Firſt, they gave him gall and vinegar in the extremity of his pain, to adde unto his torment, not to relieve him, which act is thus expreſſed.
1. One run to doe it, that he might be ſure to make him taſte it before he was quite dead.
2. He took a Spunge, there ready for that purpoſe, after the Romane manner of tormenting Malefactors.
3. He bound the ſpunge upon a reed with a branch of hyſope, which were all ready for that purpoſe.
4. He dipt it in the veſſel of galled vinegar that was ready there.
5. He lifted it to his mouth, and cauſed him to taſte, and he taſted it.
The ſecond effect was, a miſtake in ſome of his word Eli, Eli, ſaying he calleth for Elias to come and deliver him. Whether this were a real miſtake of ignorance, or whether it was done in mockery as ſome think, I ſay not: but this is ſure, Luk. 23.36, 37. The Souldiers alſo mocked him, coming to him, and offering him vinegar, and ſaying, if thou be the King of the Iews ſave thy ſelf. The end and intent of this giving him gall and vinegar was to afflict him, becauſe Jeſus Chriſt ſo complained of it, Pſal. 69.21. The complaint was in the Propheſie, but the thing was done in the Hiſtory.
Sect. 5.
The third word which Ieſus Chriſt ſpake upon the Croſs about the 9th. hour.
JOh. 19.30. When Jeſus had received the vinegar, he ſaid, It is finiſhed.
Queſt. What is finiſhed? his Sufferings were not yet finiſhed, for he had yet to dye: the great ſacrifice was not yet fully offered, the Lamb of God was not yet quite ſlain. But the bitter puniſhment of loſs was finiſhed; vindictive juſtice is ſatiſfied in that part of his Sufferings; Gods deſertion of him, which he ſo bitterly roared out under, was releaſed. His bitter cry Eli Eli lamaſabachtani, was the laſt diſtreſſing act of that ſuffering. upon this laſt and moſt bitter exclamation, he felt a ceſſation of the rigor of juſtice: God turned his face with favour toward him; he felt a ceſſation of his Soul agony under the puniſhment of loſs. But the puniſhment of ſence continued upon him, and did ſo till he dyed: that part of the puniſhment of ſin did finally kill him. His death was more quiet and Lamb-like, becauſe the puniſhment of loſs was finiſhed, the great teſt brunt of the ſuffering for ſin was finiſhed. And that this is the true & right interpretation of the word, [It is finiſhed] appeareth by Iohn who recordeth this Speech, v. 30. doth alſo ſay v. 28. Ieſus knowing that all things were accompliſhed, viz. In his ſoul agony under divine deſertion, that the Scripture might be fullfilled, ſaid, I thirſt: ſhewing us that Jeſus Chriſt (who felt the puniſhment, and therfore beſt knew) he felt the puniſhment of Loſs finiſhed, before he expreſſed his ſenſe of the continuance of the puniſhment of ſenſe: and when he had expreſſed his the continuance of the puniſhment of ſenſe, by that word, I thirſt, now that Scripture was fullfilled, Pſal. 69 21. viz. that the ſenſe of pain, hunger and thirſt were ſtill upon him: and when the only relief that man did afford him was gall and vinegar, then he uttered that word, [It is finiſhed.] viz. the puniſhment of loſs is finiſhed, and that Scripture is fullfilled that ſaith, the puniſhment of ſenſe doth ſtill lye upon him, and will do ſo untill it kill him. Mortal pains were upon him under the puniſhment of ſenſe, when he ſpake that word: and thoſe pains quickly after the fullfilling the Scripture about the gall and vinegar, did kill him.
Sect. 6.
The laſt Words which our dear Lord Jeſus ſpake in this World, his dying words.
LVk. 23.46. And when Jeſus had cryed with a loud voice, he ſaid, Father, into thy hands I commend my Spirit; and having ſaid thus, he gave up the Ghost.
1. He cried with a loud voice, becauſe though the puniſhment of loſs was finiſhed, yet the …niſhment of ſenſe was ſtill upon him; to his death he cryed out under the weig… o… it, and it killed him.
2. He beheld his Fathers face returned in favour to him, who earſt while had hid his face from him, which drew out that dolefull complaint, Lamaſabachtbani; but now his father ſmiled on him again.
3. He doth breathe out his ſoul into his fathers boſome in that word, Father into thy hands I commend my Spirit, and ſo he obediently dyed, Phil. 2.8. Obedient to the death, even the death of the Croſs.
The Lamb of God is ſlain, the Sacrifice for ſin is offered and accepted; Iſaac is ſacrificed, not only in Voto but Facto; not only in will and purpoſe, as Abraham, and Iſaac did, but in real performance. This hath God the Father, and God the Son performed for our ſakes, to redeem and ſave us. Admire! Admire! Admire! unto all eternity admire!