The Rule of Faith, Exegesis of Apostles Creed · Article 4 · Tenet 1 · Objection and solution
ESAY 53. 4. Firſt part of the Verſe.
He ſuffered vnderunder Pontius Pilate.
HItherto of the Title and Incarnation of our Redeemer: his Humiliation followes, in the next Articles: where the Creed proceeds in this order. Firſt his abaſement is ſet down in the ſumme or generall conſideration of it, in theſe words, He ſuffered vnderunder Pontius Pilate. Then is mentioned diuers of the chiefe parts of his ſufferings, viz. He was crucified, dead, and buried, and deſcended into Hell. In the ſumme of all, hee ſhewes what befell him, and when: what befell him, and ſo he ſuffered, meaning that he was put to endure miſery: and when he ſuffered, and that was vnderunder▪ Pontius Pilate: and that time is eſpecially mentioned for two Reaſons: 1. Becauſe the chiefeſt parts of his ſufferings then fell out. 2. Becauſe thereby the Chriſtian Churches hauehave occaſion to obſerue the fulfilling of the old Prophecies at the time of Chriſts comming, and ſuffering in the fleſh: for Iacob ſaid, that Shiloh muſt come when the Scepter was departed from Iudah, Gen. 49. And the Prophet Eſay ſaid, that the bud or branch ſhould ariſe and grow, when the tree of Ieſſe and his houſe was ſo waſted, as nothing was left but the bare ſtocke or root, Eſay 11. 1. This was now fulfilled, for Pontius Pilate was Gouernour of Iudah vnderunder the Roman Emperour, and none of the Tribe or Stock of Dauid bare any office of gouernment in that State: God is true in his words, and when the Church ſeemes to be moſt afflicted and forlorne, God can make ſaluation to appeare: and therefore in the moſt deſperate afflictions wee ſhould learne to truſt vponupon God, who will not forſake his people for euer: and yet another thing may be noted too, and that is, that when God did ſend his Sonne to deliuer his people, it was not to deliuer them from temporall diſtreſſe, but to bring them ſpirituall and eternall ſaluation, and yet they had no cauſe to complaine. So it may be with vsus: it is enough in deſperate diſtreſſes, if God will doe good to our ſoules, though hee doe not for the time releaſe or free our bodies. Thus of that circumſtance of the time, only for the titles here giuen to this Ruler, know that Pilate was his proper name, and Pontius hee is called of the place where he was borne, which was Pontia, an Iland that lay neare to Italy: This man was Gouernor after Valerius Cratus, and come into his place about eight yeeres before Chriſt died vponupon the Croſſe. And for the reaſon why the time is deſcribed by the time of this gouernment, we muſt know that the Romans did vſe to keep the reckoning of times by the times of their Gouernours: as by Conſuls in Rome, ſo by Proconſuls or Deputies in the Countries ſubiect to them: as we reckon by the reignes of our Kings. See Luke 3. 1.
And thus of the order and ſenſe of this part of the Creed. One thing may be noted, from the coherence of theſe Articles with thoſe that follow. For we may obſerue, that Chriſt was firſt humbled, and then exalted: God firſt made him ſuffer grieuous things in this life, and then gaue him a Name aboue all names in heauen. For as it is regiſtred in the Creed, ſo is it reported in the Scripture, and ſo was it foretold, and it was conuenient it ſhould be ſo, 1 Pet. 1. 11. Luke 24. 26. and this is profitable for vsus to know, for it ſhould perſwade vsus to patience and hope in all our ſufferings. We ſhould be willing to ſuffer as well as Chriſt, for we were predeſtinated to be made like vntounto Chriſt in this very thing, Rom. 8. 29. and Chriſt did ſuffer to leaue vsus an enſample, that we ſhould walke in his ſteps, 1 Pet. 2. 20. And the more patient ſhould we be, ſeeing he ſuffered farre more extreme things than we can doe: and in all our ſufferings we ſhould hauehave hope, becauſe we hauehave a promiſe, that if we ſuffer with him, we ſhall reigne with him alſo, 2 Tim. 2. 12. and then what compariſon can there be betweene our light afflictions on earth, and that eternall glory in heauen, Rom. 8. 18. 2 Cor. 4. 17. And if we be not afflicted with him, what are we but baſtards and not ſonnes; for if God ſpared not his naturall Sonne, how can he ſpare vsus that are but adopted ſonnes?
And thus of the Coherence.
Yet before I come to the explication of the Doctrine of the Paſſion, a queſtion may be moued concerning ſomething that is wanting in the words of the Creed, and that is about the actiue obedience of Chriſt: for here is mention onelyonly made of his Paſſion: now did Chriſt doe nothing worthy our faith but onelyonly ſuffer? Or if hee did, why doth not the Creed take notice of it? For anſwer hereunto, we muſt know, that beſides the ſuffering of the puniſhment of our ſinnes threatned by the Law, our Sauiour did alſo abſolutely fulfill the whole Law of God, by an exact and vniuerſal obedience: which was neceſſary for him to doe for diuers reaſons. For firſt his holineſſe of Nature and life made his ſufferings the more acceptable and meritorious, the lambe is not a meet ſacrifice if it be not vnſpotted, 1 Pet. 1. 18. 19. nor the Prieſt fit to offer, if he be not holy and ſeparate from ſinners. Secondly, he thereby leaues vsus a paterne that we ſhould follow his vertue, & ſtriue to learne of him to obey the Law. Thirdly and chiefly, that he might bring in a righteouſneſſe that was able to iuſtifie vsus, that had no righteouſneſſe of out own: for by the obedience of that one Man many are iuſtified, Rom. 5. 19. and he was the end of the Law for righteouſneſſe to eueryevery one that beleeueth, Rom. 10. 4.
Now this point muſt not be wanting to our Creed, becauſe it is the chiefe comfort of our liues againſt the ſenſe of our owne vnrighteouſneſſe, and defects of Holineſſe: It is the ioy of our Hearts, that we may euer ſay of Ieſus, he is the Lord our righteouſneſſe, and that he is made vntounto vsus of God, righteouſneſſe, Ier. 23. 6. 1 Cor. 1. 30. 2 Cor. 5. 21. Rom. 5. 19. And therefore this great and free gift of God, we muſt not only beleeue, but acknowledge and profeſſe. Againe, we ſhould alwaies be ſtirred vp from the meditation of the ſingular holineſſe of heart and life which was in Chriſt, to ſtriue to be holy, as he is holy: for though a perfect obedience be not required of vsus in the new Gouenant, yet this righteouſneſſe of Chriſt is beſtowed vponupon thoſe men only, that walke not after the fleſh, but after the Spirit, Rom. 8. 3, 4.
Now for the reaſons why this Article of Chriſts actiue obedience was not mentioned in the Creed, I cannot well tell what they were, vnleſſe it were for breuities ſake, or becauſe it is implied in his paſſiue obedience: for it is true that we muſt not diuide his actiue and paſſiue obedience the one from the other, becauſe as they meet both in one Sauiour, ſo they are both ioyntly imputed to vsus, to make vp that one worke of our Iuſtification.
It remaines now that I enter vponupon the explication of the ſufferings of our Lord and Sauiour Ieſus Chriſt, and ſo there be Six things of great weight and profit to be diſtinctly conſidered of:
1. Who ſuffered.
2. From whom he ſuffered.
3. For whom he ſuffered.
4. Why it was needfull he ſhould ſuffer.
5. What he ſuffered.
6. How he ſuffered.
For the firſt, hee that ſuffered is deſcribed in the words next before in the Creed, it was Ieſus Chriſt, the only Sonne of Godour Lord, who was ſo wonderfully conceiued and borne. For the vnderſtanding whereof, we muſt conceiue that the Paſſion of Chriſt belongs to his Perſon, and ſo is attributed in reſpect of the Perſon to both Natures, for though in his diuine Nature he cannot ſuffer, becauſe hee is Immutable, nor can die, becauſe he is Immortall, and therefore properly ſuffers but in his humane Nature; yet in reſpect of the Perſon ſuffering, his ſufferings belong euen to the diuine Nature: for if the fleſh be the fleſh of the Word, then muſt alſo the ſufferings of the fleſh, be the ſufferings of the Word alſo: for neither was the Word diſioyned from the fleſh, nor the fleſh ſeuered from the Word. Nor was there any hurt done to the Nature that is inuiolable, by that which was to be ſuffered in the Nature paſſible. If the Sunne ſhine vponupon a peece of timber, though an axe cut the timber, yet the Sunne remaines impaſſible; ſo is it when the Diuinitie is ioyned to the ſuffering fleſh of Chriſt: yet I ſay in reſpect of the perſonall vnion, the ſuffering is alſo attributed to the diuine Nature. Thus the Scripture ſaith, God redeemed the Church with his bloud, Act. 20. 28. and the Lord of glory was crucified, 1 Cor. 2. 8. So then, the ſumme of all is, that the Son of God did ſuffer, in that Nature he could ſuffer in: and this point may ſerue for very many vſes. As,
1. We may ſtand ſtill, and with amazement gaze and wonder at the glory of this Myſtery imported in this firſt point. What is this, the eyes of our faith behold? was it euer thus ſeene before? The Maker of man is made Man, and while he rules the Starres, he ſuckes the breſts: He that is Bread, hungereth; He that is the eternall Fountaine, is athirſt: He that is the Way, is weary; He that is the Truth, is obſcured by falſe witneſſes: He that is the Iudge of quicke and dead, is iudged by a mortall Iudge: He that is Righteouſneſſe himſelfe, is condemned by the vnrighteous: He that is the God of all Order, is beaten with rods: He that is the Power of God, is made weake: He that is Saluation, is wounded: and He that is Life, dies.
2. By the Euidence of this Truth, the Chriſtian Church draw out thoſe Heretiques were called Patripaſſiani, that held that God the Father ſuffered, and that the termes of Father, Sonne, and Holy Ghoſt, did note but one Perſon only. Which groſſe Hereſie as it is confuted by the Doctrine of the Trinity before, ſo by this Doctrine contained in this branch of this Article.
3. We may hence gather how hatefull ſinne is, that can make God ſuffer, that can abaſe ſo fearefully (as you ſhall heare afterwards) the very Sonne of God, who yet did no ſinne, but was only a ſurety (as is to be ſhewed) yea it makes him ſuffer from his owne naturall Father: ſo vile a thing is ſin, and ſo iuſt is God. What can be more ſenſeleſſe than the heart of man, that from hence doth not clearely ſee the vgly and monſtrous nature of ſinne, and the moſt vnauoidable iuſtice of God, in puniſhing ſinne? Doth Chriſt ſuffer, and from his owne Father, and is it poſſible any of vsus ſhould be ſo bewitched as to go on in ſinne, and yet think there is ſuch mercy in God as to ſpare him, though he forſake not his euill wayes?
4. Is Gods Sonne thus abaſed for vsus, and doe not wee pitie him? Are not our ſtony hearts melted with compaſſion towards him? Oh why doe we not more mourne for him ſuffering, than we would for our owne and only ſonnes? This wee ſhould doe, and muſt neuer hauehave the praiſe of good Nature, till we can be more affected with his abaſement, that was ſo high and excellent in his owne Perſon.
5. Our faith ſhould be wonderfully from hence ſtrengthned, conſidering the vnſpeakable ſufficiencie of the ſufferings of Chriſt for our ſinnes; for if the Sonne of God redeemed vsus, and ſatisfied for vsus, and ſuffered for vsus, then wee muſt needs be fully ranſomed: and though our ſinnes be many, yet the bloud of Ieſus Chriſt the Sonne of God cleanſeth vsus from all our ſinnes, 1 Ioh. 1. 7. Note that he ſaith the bloud of the Sonne of God, for that makes his bloud a perfect and ſufficient price of Redemption.
6. If the Sonne of God ſuffered, then it ſhould be a ſhame for the ſons of men to be vnwilling to ſuffer, or to be impatient in their afflictions, Heb. 12. 3. eſpecially ſuch as are in meane condition in this world, ſhould from hence be reſolued without murmuring to beare hard vſage, as is vrged in the caſe of ſeruants, 1 Pet. 2. 18. 19. Thus of the firſt Point.
For the ſecond Point, viz. from whom he ſuffered: We muſt know, that if we let paſſe the higher cauſes of his Paſſion, and looke vponupon the creatures only, he ſuffered from all ſorts of Enemies. The Deuils and the High Prieſts, the Phariſies and the People, Iudas and Pilate, Herod and the Souldiers, Iewes and Gentiles, his owne Countrey-men and ſtrangers, all oppoſe him, and from all he ſuffered, as the Hiſtory of the Goſpell more at large ſhewes. Which point is worthy our obſeruation for diuers vſes. Firſt, we may hence take occaſion to wonder at Gods skill and wiſdome in ordering buſineſſes. What a confuſed heape is here of vile Inſtruments, and yet what a glorious worke doth God doe, without diſorder, nothing being done but according to his Determinate Councell? Act. 2. 23. Secondly, we may ſee how eaſily all ſorts of men are drawne to practiſe againſt holineſſe and ſincere religion: what doctrine was euer more powerfull than the doctrine of Chriſt, and what man euer liued ſo harmeleſſely, ſo profitably? and yet how quickly is all the world raiſed vp againſt Chriſt, and true Religion taught and profeſt by him: What power hath the Deuill in the hearts of all ſorts of men? Who though he neuer require any worke but what is baſe and dangerous, yet quickly gets Inſtruments to effect any thing he requires. Oh how is miſerable man ſunke deepe into rebellion, that ſince the fall of our firſt Parents, had rather follow the Serpent, than the Sauiour of the world: who would euer care for the opinions or examples of any ſort of worldly men? Thirdly, wee ſee here a naughtie nature will infect any Calling, the Prieſthood will not continue alwayes good, nor Magiſtracie, nor the retired life of the vulgar: ſinne infects any calling.
For the third Point, for whom he ſuffered, that is anſwered in diuers Scriptures; he ſuffered not for himſelfe, but for vsus, 1 Pet. 2. 19. Now that this may be diſtinctly vnderſtood, it muſt be conſidered both Negatiuely, and Affirmatiuely: Negatiuely, and ſo he did not ſuffer for all the men and women in the world vniuerſally, as the Arminians and Lutherans affirme: and that we may gather by many ſentences of Scripture; as Matth. 26. 28. He ſaith his bloud was ſhed for many, which imports it was not ſhed for all: And Matth. 7. 23. Chriſt ſaith to ſomemen, I know you not, which imports ſtrongly that he did not ſuffer for them: and Ioh. 17. our Sauiour ſtill limits his petitions in his pleading, viz. for ſuch as God the Father had giuen him, and ſaid he praied not for the world: and Iohn 13. 1. it is ſaid he loued his owne which were in the world, and therefore all were not his owne: and Iohn 10. 15. He layed downe his life for his Sheepe, and therefore not for Goats and Swine: and Epheſ. 5. 25. He gaue himſelfe for the Church, not for all the world: and Reuel. 14. 3, 4. they that are bought out of the earth, are diſtinguiſhed from other men, to ſhew all are not redeemed: and Heb. 9. 15, 16. The benefit of his Mediation and Bloud-ſhedding is extended only to ſuch as are called. Thus of the proofe of the Negatiue.
Now for the affirmatiue, it is moſt cleare in Scripture, that Chriſt ſuffered for beleeuers, and for all of them, not only for vsus, but for all of vsus, Rom. 8. 32. not only for Iewes, but for all the world, that is, for the Gentiles of all Nations, 1 Iohn 2. 1. His-righteouſneſſe extends vntounto all, and vponupon all that beleeue, Rom. 3. 22.
The Vſe may be firſt for the confutation of the opinion of thoſe that hold that Chriſt ſuffered and died for all men in the world vniuerſally; we grant his ſufferings were ſufficient to redeeme all the world, but not efficient: and that their opinion is very groſſely erroneous, appeares by the former places of Scripture, and many more might bee alledged.
Secondly, ſeeing Chriſt did not ſuffer for all men vniuerſally, we ſhould looke to it, that we be ſuch as may hauehave comfort that he died for vsus. Now if we would know who they are in all the world that hauehave their part and portion in the redemption made in the ſufferings of the Sonne of God, we muſt vnderſtand that they are ſuch as are deſcribed in the ſignes that follow. Firſt, they are beleeuers: ſuch as with the eye of faith can looke vponupon, and muſt to the promiſe of God made concerning ſaluation by Chriſt, Ioh. 3 16. as is there ſhewed by the type of the brazen Serpent in the coherence. Secondly, they are ſuch as turne from tranſgreſſion in Iaoob, Eſay 59. 20. Thirdly, they are ſuch, as will heare the voice of Chriſt, and be ruled by him, they are his ſheepe, Iohn 10. 15. Fourthly, they are ſuch as are made like to Chriſt in ſufferings, they beare his image in ſuffering affliction, and yet for all their croſſes they louelove God, Rom. 8. 28, 29. 1 Per. 4. 1. Fiftly, they are ſuch as doe conſecrate their liues and ſeruices to Chriſt, they liue to him, that died for them, 2 Cor. 5. 15.
Thirdly, did Chriſt ſuffer for vsus? what patterne was there euer of ſuch leue? Conſider what we were in our ſelues by nature: Firſt, we were vniuſt, 1 Pet. 3. 18. the Iuſt here ſuffers for the vniuſt: one will ſcarce die for a righteous man, but who euer was willing to die for the vnrighteous, Rom. 5. 7, 8. Naboath, Zacharias the ſonne of Iehoiada and Iohn Baptiſt were iuſt men, and yet none would die for them, and yet perhaps for ſome righteous man, one durſt die, as it may be Ionathan durſt hauehave died for Dauid, but yet this is without preſident, which here Chriſt doth, he ſuffers for the vnrighteous. Secondly, we were not only vniuſt, but his enemies alſo, Rom. 5. 10. yea we were ſuch as neuer ſought to him for redemption, as the Scriptures and experience ſhew.
What hearts hauehave we that cannot be more affected with this wonderfull louelove of Chriſt! Behold here is Piety ſcourged for the impious mans ſake: Wiſdome is derided for the fooles ſake: Truth is denied for the lyars ſake: Iuſtice is condemned for the vniuſts ſake: Mercy is afflicted for the cruell mans ſake: Life dies for the dead mans ſake, as ſaid an ancient Father. What a ſuffering is this, when the Iuſt ſuffers for the vniuſt, and with the vniuſt, and vponupon vniuſt cauſes, and vnderunder vniuſt Iudges, and by vniuſt puniſhments.
Fourthly, hath Chriſt ſuffered for vsus? why then from his example we ſhould learne to be willing and ready to ſuffer one for another, 1 Iohn 3. 16.
Fifthly, we ſhould comfort our hearts with this Doctrine; ſeeing Chriſt did not ſuffer for himſelfe, but for vsus, wee ſhould apply his ſufferings to our ſelues, and plead them before God againſt our ſins, and the temptations of the Deuill: and ſeeing hee hath paid ſo deare a price to reconcile vsus to God, wee ſhould make no queſtion of it, but that hee will now ſaue vsus being reconciled, and finiſh his owne worke, Rom. 5. 10.
Laſtly, ſeeing the Sonne of God is the Paſſeouer, yea our Paſſeouer, and Sacrifice for vsus, we ſhould therefore purge out the old Leauen, that we may be a new lumpe, and ſhould therefore keepe the feaſt, not with old leauen, neither with the leauen of malice and wickedneſſe, but with the vnleauened bread of ſinceritie and truth; if Chriſt ſuffered for vsus, then our life ſhould be a continuall feaſt; yea in as much as he was offered vp as an immaculate Lambe, and is tendered to vsus as the food of our ſoules in the Word and Sacraments, therefore we ſhould ſpend our life as if it were a continuall Paſſeouer: and ſo we muſt put away leauen, euen the old leauen of ſuch corruptions as we liued in, and in particular, the leauen of malice, and keepe this feaſt in the vnleauened bread of ſound ſinceritie of life and truth in all holineſſe without hypocriſie. Thus of the third point.
The fourth point is, why it was needfull that Ieſus Chriſt the Sonne of God ſhould ſuffer? and for anſwer thereunto we muſt know that he did not ſuffer caſually, but by diuine prouidence, ſo as nothing befell him in the leaſt thing, which was not ſeene to be neceſſarie for our redemption: that God that doth all things by meaſure in afflicting his ſeruants, doth much more exactly looke to the powring out and filling of the cup he did giuegive his owne Sonne, ſo as not a drop could light into it, without eſpeciall reaſon and ſound conſideration. Now there be many impulſiue cauſes, or reaſons giuen in Scripture why Chriſt muſt ſuffer: as
1. That ſo the Scriptures might be fulfilled, that foretold his ſufferings, Luke 24. 26, 27. and therefore it is vſuall in the hiſtory of the Goſpell, when the particular ſufferings of Chriſt are mentioned, to ſay, it was that ſuch and ſuch a Scripture might be fulfilled. Let wicked men marke this point; God is ſo iuſt of his wotd, that he will not ſpare his owne Sonne, but executeth eueryevery Iudgement and miſery, which in his word hee foretold hee ſhould ſuffer, nor he did not releaſe him from the leaſt circumſtance of any part of his Paſſion, as the diuiding of his garments, and caſting Lots for his veſture &c. and therefore how can it be poſſible, that they that are ſo hatefull to God, ſhould eſcape any of thoſe woes and curſes denounced in Scripture? Let Swearers, Drunkards, Adulterers, Lyars, Hypocrites, and the like, be afraid of this.
2. That ſo he might leaue vsus an enſample that we might walke in his ſteps. The perfect practiſe of Patience was cleane worne out of the world, ſo as a man could not ſee by any bodies practiſe, how he ſhould carry himſelfe in affliction. If we looke vponupon Iob himſelfe, that was one of the beſt patternes amongſt men, yet we reade of ſtrange impatience in Iob, he was not dumbe, but opened his mouth to ſpeake ſtrange and vnſauourie things. Now that this hard leſſon might be learned, our Sauiour himſelfe vndertakes to act it before our eyes, that we might ſee it done to the life, and ſo be made more willing, and more able to learne to ſuffer. They are deceiued that thinke, that if godly perſons ſuffer, it is for their faults, for if Chriſt himſelfe come into the world, he ſhall ſuffer from the world: and true Chriſtians are too faint-hearted, that ſeeing the Prince and Captaine of their ſaluation conſecrate through afflictions, cannot yet be excited with magnanimitie and ſolide patience to endure the hardſhip of godlineſſe, 1 Pet. 2. 21.
3. That ſo he might deliuer vsus from the bondage of the Ceremoniall Law, Iohn 1. 17. Act. 11. and 15. Gal. 3. 13, 14.
4. That ſo he might become a mercifull High-Prieſt, and might know how to hauehave compaſſion on our infirmities, and might attaine to a very feeling of our diſtreſſes, and ſo be more fit to ſuccour vsus, Heb. 2. 17, 18. and 4. 15. which ſhould afford vntounto vsus ſtrong conſolation in all grieuances of life: it is a glory we giuegive to Chriſt, when we by faith in our particular tryals doe reſt vponupon this goodneſſe, and fellow-feeling in our bleſſed Sauiour. Theſe cauſes are leſſe principall, but the principall reaſons follow, and ſo
5. He was to ſuffer, that ſo he might reconcile vsus to God, or bring vsus againe to God, as the Apoſtles phraſe is, 1 Pet. 3. 18. which he did effect, when in his ſufferings he was made an expiation, atonement, and propitiation for our ſins: as our ſurety he was to make payment and ſatisfaction to God, by ſuffering that malediction which we ſhould hauehave borne, God condemning our ſins in his fleſh, Eſay 53. 5. Rō. 4. 25. and 3. 25. and 8▪ 3. 1 Ioh. 2. 1, 2. This end of his ſuffering appeares in this, that ſcarce any myſterie was more frequently ſhadowed out in the Old Teſtamen; for eueryevery day the ſacrifices did as it were force it into the mindes of men; and this was it the Prophets ſo longed to ſee, 1 Pet. 1. 11.
6. He was to ſuffer, that ſo he might heale our diſeaſes, and kill and mortifie the vile humours and ſpirituall leproſies had infected our ſoules and liues, which his Paſſion doth partly by way of argument, as the meditation of his ſuffering doth giuegive vntounto the godly cauſe to hate ſin, and with ſorrow to put it away; and partly and chiefly by a ſpeciall vertue (as a diuine plaiſter) is deriued vntounto our ſoules ſecretly by the ordinances of Chriſt, as by the word of the Croſſe, which is the preaching of the Goſpell, and by both the Sacraments, Baptiſme & the Lords Supper, Rō. 6. Mat. 26. … Cor. 1. 1 Pet. 2. 24. Ioh. 17. 17, 19 which vertue is deriued vntounto vsus by theſe means by the Holy Ghoſt, which he obtained of the Father for this end, Gal. 3▪ 13, 14.
7. He was to ſuffer, that he might purchaſe thereby eternall life for vsus, who were not only caſt out of Paradice, but ſhut out of Heauen, and could neuer enter within the veile, had we not beene ſprinkled with his bloud, Iohn 3. 14. Heb. 10. 19. Iohn 6. 51. and 12. 32, 33. Heb. 2. 10.
Ob. But how can the ſufferings of one man be a ſufficient ſatisfaction for the ſins of ſo many men?
Sol. Though the man Chriſt ſuffered, yet being alſo God, the dignity of his perſon was ſuch, as it was of more price and value for him to ſuffer, than if all the men and Angels in the world had ſuffered the ſame things: and ſo we anſwer that obiection alſo, that his ſufferings were but for a time, and his death but temporary, and therefore how could, that be equiualent to damnation eternall, which all men deſerued and were guilty: I ſay, it is anſwered by this, that it is more for Chriſt to ſuffer a temporarie death, than for all men to ſuffer eternall damnation.