Works, Sermon · Verse 7
Verſ. 39.
And we are witneſſes of all things which he did in the Land of Judea, and in Jeruſalem: whom they ſlew, hanging him on a tree.
THe Apoſtle having witneſſed of ſuch facts of Chriſt as teſtified him the great Prophet of his Church, affirmeth in theſe words of himſelf, and the reſt of the Apoſtles, that they were witneſſes, not only of the things formerly u…ed, but of all things elſe, not only which Chriſt did in Judea, and Jeruſalem, but alſo which hee ſuffered among them; and ſo deſcendeth to lay down his Prieſtly Office in this verſe, and his Kingly Office in the next.
That the Apoſtles were ſuch witneſſes of all things which Chriſt did, and ſuffered in Judea and Jeruſalem, will appear to him that conſidereth, that it was one of Chriſts firſt actions in his Offices, after his Baptiſm, to call his Diſciples, who preſently left all and followed him, to the end that they might be oculate witneſſes, of his mighty works, of his life, of his death and reſurrection: and that they may be ear-witneſſes, of all the gracious words which proceeded out of his mouth: to which purpoſe, he took them after a ſort into his Family, that by their domeſtical and familiar converſe with him, all the while he lived in the execution of his office, they might be furniſhed to this teſtimony.
Hence is it that John ſaith, We ſaw his glory, namely in his Doctrin and Works: and, the things which we have heard and ſeen, declare wee unto you. Many worthy points concerning this witneſſe of the Apoſtles, were here to be delivered, but that I referre them all to the forty one, and forty two verſes, where we ſhall as fitly, and more fully handle the ſame. And now proceed to the matter witneſſed, namely, the Prieſtly Office of Chriſt, in theſe words, Whom they ſlew, hanging him upon a tree: wherein are to be conſidered, 1 The Perſon that was put to death, whom. 2 The perſons that put him to death, they ſlew, namely, of Judea and Jeruſalem. 3 The kind and manner of his death, ſlew, hanging him on a tree. 4 The uſe of Chriſt his Crucifying.
Firſt, the perſon that was put to death, was Jeſus Chriſt, whom wee have heard to be Lord of all; anoynted with the Holy Ghoſt and power, to work moſt powerful Miracles; who went about doing good, and never harm, with whom God ſo was, as he never was with any Creature before, nor ever ſhall bee hereafter; who ſubdued mightily the very Devils themſelves with one word; for all this he was killed and ſlain.
How the Lord of life cou…d be ſubdued under death.Queſt. But how could the Lord of life be ſubdued of death; yea hee that did only good, and was without all ſin, which is the mother of death?
Anſ. Chriſt the Mediator muſt be conſidered in his two Natures, 1 The God-head, 2 The Man-hood: and in that he dyed, it was according to his Man-hood; ſo Peter ſaith, he dyed according unto his fleſh, 1 Pet. 3.18. for his body was dead being ſeparated from his ſoul; and his ſoul ſuffered the ſorrows of death. But yet we muſt conceive, that he ſuffered not in ſuch a Man-hood as was a naked and bare fleſh, ſuch as ours, but ſuch as was inſeparably united and knit to the God-head; and therefore the Apoſtle ſaith, that God ſhed his bloud, that is, not the God-head, but ſuch a perſon as is both God and Man. Secondly, although he had no perſonal ſin to bring him to death, yet had he ſin imputed unto him, even the ſins of his whole Church, which he willingly took upon himſelf; ſo as God reckoned with him, not for the ſins of one man, but of all his Church, and eſteemed him as a captain ſinner till the price was paid; and men reckoned him among ſinners, and eſteemed him an arch-malefactor.
Why wicked men prevail againſt Chriſt who had vanquiſhed the Devils themſelves.Queſt. But doth not this croſſe the power of Chriſt immediatly before mentioned, whereby he controlled the Devils themſelves, that wicked men ſhould thus farre prevail against him?
Anſ. No, but it argueth a voluntary laying down of his power for the time of his ſuffering; for at his apprehenſion hee could have commanded twelve Legions of Angels, but that the Scriptures muſt be fulfilled; yea, and this laying aſide of his power was the moſt powerful work that ever he wrought, by which he more foyled and broke the Devils power and forces in men, than ever by any; ſhewing himſelf the true Sampſon, who more mightily prevailed againſt his enemies in his death, than in all his life.
Hence note, 1 How Chriſts righteouſneſs is witneſſed; hee went …ut doing good, and yet he is ſlain; and teacheth that Chriſt himſelf deſerved not death, but he endured it for ſome other that had deſerved it: and indeed. Chriſt dyed for us, and in our ſtead, that we ſhould not dye.
How it ſtandeth with Gods juſtice to puniſh the innocent, and let the guilty goe freeObject. But how could he, being innocent, ſuffer for us ſinners, or how ſtandeth it with equity, that God ſhould puniſh the innocent, and let the guilty goe free?
Anſ. We muſt conſider Chriſt in his death, not as a Debtor, but as a Surety or Pledge between God and us, who hath undertaken our whole debt; and therefore hee ſuffereth not as guilty in himſelf, but in the room of us that were guilty: now it ſtandeth with the courſe of Juſtice, to lay the Debtors action upon the Surety, being 1 Willing, 2 Able to pay the debt, as Chriſt was.
Secondly, we may gather hence the hainouſneſſ… and odiouſneſſe of our ſins, it was no trifle, nor a matter of ſmall deſert, that the Lord of glory, the only Son of God, yea God himſelf muſt ſhed his bloud for: and yet what a ſmall reckoning is made of ſoul and open ſins? Thirdly, take notice alſo of the love of God, who to free us, would lay the chaſtiſement of our peace upon his do… Son, that ſo his juſtice might be ſatisfied.
Object. But how could his Juſtice bee ſatisfied, who was infinitely offended, with ſuch a finite and ſhort death as Chriſts was?The juſtice of God doth more appear in Chriſt his P…ſſi…n than if all the world had been damned.
Anſ. By reaſon of the dignity of the perſon who ſuffered, being God as well as Man: that ſuffering was in value eternal, though not in duration or continuance.
Laſtly, we have here the two Natures of Chriſt lively ſet before us; the one moſt powerful and glorious in mighty Miracles, which forced Legions of Devils to fly before it: the other beaten down with wrongs and injuries, even to the death it ſelf: and it was meet that the Apoſtle intending to prove Chriſt to bee the true Meſſias, ſhould mention both theſe natures, which are abſolutely neceſſary to the Mediatour: the Humanity, that it might ſuffer death, and ſo ſatisfy in the ſame nature that had ſinned; and the Deity, to overcome in ſuffering ſo to apply that ſatisfaction unto beleevers.
Secondly, The perſons that put Chriſt to death were the Jews, they of Judea and Jeruſalem.
Object. But the Jews had no power to put him to death, How the Jews are ſaid to put Chriſt to death though they had no power to do it.the Scepter was gone from them; and if the Scribes and Phariſees had had the power in their hands, they would never have ſuffered him alive ſo long. Beſides, the Judge who was Pontius Pilate, was the Romane Emperours Deputy; the Souldiers, his Executioners, were of the Romane band; the manner of Death alſo, not Jewiſh, but Romane: why is it then ſaid, that the Jews ſlew him, and no mention made of the Romanes, by whoſe authority hee was put to death?
Anſw. The Jews are juſtly charged with it, becauſe they were the chief cauſes and abettors in all that violence which the Romans uſed againſt him. They made way to this ſentence, and went as far as they could; they apprehended him, they mocked him, they charged him with blaſphemy, they raiſed falſe witneſs againſt him, they beat him, ſpate in his face, they hood-winkt him, and bad him prophecy who ſmote him: finally, they delivered him to the Romane governour, accuſe him with matter of death, falſly witneſſe it againſt him, moved the people to ask Barabbas, and cry, Crucify him: they are content that his blood bee upon them and their children, as it is at this day: and this is that which Pilate in his own defence ſaid unto Chriſt, Joh. 18.35. Am I a Jew? Thine own Country-men and High Prieſts delivered thee unto mee: as if hee had ſaid; I bear thee no hatred or diſpleaſure, I am no Jew, who beſt know what thou haſt done, being a Jew alſo, but thine own nation deeply accuſe thee unto mee. Whence may be noted ſundry inſtructions.
Firſt, That the lower degrees of murther, ſuch as are envy, hatred, Loweſt degrees of Murther condemned.and uncharitable proceedings, are eſteemed murther it ſelf before God: for the Jews ſlew Chriſt in that they delivered him of envy to the Romans to bee ſlain: The Law of God which condemneth the leaſt injury againſt the perſon of our Neighbour, doth it in theſe words, Thou ſhalt not kill: The Apoſtle John ſpeaketh of a mental murther, He that hateth his brother is a manſlayer, 1 Joh. 3.15. hee hath ſecretly in his heart ſlain him already. And yet how openly do men teſtify the malice of their hearts, ſo far as they dare, by curſed, reviling, and murthering ſpeeches, that they may ſhew themſelves Murtherers with witneſs? but alas, little know they what they do; for if the leaſt and loweſt degrees of provoking and rancorous ſpeeches, as to call the brother, fool, deſerve to be puniſhed with Hell fire, Matth. 5.22. what deſerve thoſe venemous and ſpightful ſpeeches, which numbers without all conſcience, accuſtome their Tongues unto? let ſuch conſider that the Apoſtle rangeth Raylers in the rank with Adulterers. Buggerers, and ſuch beaſtly perſons as ſhal… never enter into the Kingdome of God, 1 Cor. 6.20. Others there are, even a generation of rough Iſhmaels, men of a word and a blow, whoſe fiſts are againſt every man, who inſtead of ſeeking peace, and purſuing it, deviſe how to quarrel and contend, they care not with whom, and this is counted courage and man-hood; but is indeed a ſatanical practice, and an high degree of Murther, which for the moſt part endeth in the higheſt to the deſtruction of others with themſelves.
Secondly, Note that it is no leſs ſin to ſin by inſtruments, As great a ſin to ſin by others as by our ſelves.than by our own hands; the Jews were as deep (if not deeper) in this ſin as the Romans: Calaphas the High Prieſt was as far in it, as Pilate that read the ſentence: the one gave wicked Counſel, the other followed it: the receiver partaketh as deep in the ſin and puniſhment as the Theef himſelf. Ahab murthered not Naboth, but becauſe hee conſented to Jezabel, giveth her his ring, and concealeth her wicked intent, therefore the Lord asketh him, if hee had killed, and gotten poſſeſſion? 1 King. 21.9. as for Jezabel, there was another reckoning for her behind.
David ſlew not Vriah with his own hands, but writing to Joab to put him in the forlorn hope and recoyle back from him that hee might bee ſmitten by the enemy and dye, therefore the Lord asked him, wherefore haſt thou killed Vriah with the ſword? 2 Sam. 11.15. & 12.9.
Communication in ſin …undry waies.This teacheth us to take heed of ſetting ſinners a work, or any way of caſting in our lot with them, either by, 1 Commanding, 2 Counſelling, 3 Countenancing, 4 Provoking, 5 Flattering, 6 Silence, 7 Winking at, as Ely, 8 Defending any ſin or ſinner; for acceſſories are before God as principals: which is the rather to bee conſidered of, becauſe men willingly deceive themſelves in this behalf. Many Maſters will not work themſelves upon the Sabbath day, but their ſervants muſt for them; in whom they ſin as heinouſly, as if they ſet their own hands to work: for they ought by Gods Law, to ſee that their ſervants, nay, their beaſts, reſt on the Sabbath as well as themſelves.
Many Parents may hence alſo ſee their great ſin, who themſelves perhaps will not Swear, Lye, Drink to drunkenneſs; but all theſe, and worſe they do in their children, over whom they watch not, whom they correct not, not uſe good means to reclaim them. Many men will not themſelves revile or perſecute Gods children, but can well enough bear it in others, without much offence to themſelves, or defence of the other, even when they have a calling often to do it: Paul, ſo ſoon as hee was converted, accuſed himſelf for keeping the garments of thoſe that ſtoned Stephen. And the truth of grace would make them liſten to the Counſel which Pilates wife gave her Husband, have nothing to do with that juſt m…: have no hand, no tongue, no ear, no foot to ſtir againſt Chriſt in his members, if thou doeſt not mean one day dearly to buy it.
Horrible ingratitude of the Jews noted.Thirdly, Note The extream wickedneſs and unthankfulneſſe of the Jews, whoſe ſin is here aggravated, in that they perſecute to the death, a juſt, and innocent man, one that was ſent unto them by God, that came unto them as unto his own, among whom hee had performed all his great works, had given ſight to their blind, healed their ſick, diſ-poſſeſſed their Devils, raiſed their dead, and all this moſt freely and cheerfully; and yet, ſuch was their ingratitude, that when hee came to his own, his own received him not; this chief corner-ſtone was refuſed of the builders; this chief ſhepheard was ſmitten, even in the houſe of his friends.
Adde hereunto, that they perſecute ſuch a worthy, and the Lord of all, with ſuch indignity and deſpight, as they, not onelyonly reckoned him among ſinners, but preferred a Murtherer before the juſt, and holy one of God: and wherefore? what had the righteous man done? which of them could accuſe him of ſin? or might not hee have taken his enemies book up… his ſhoulder, and have bound it as a crown unto him? Job 31.35. yes verily. The Apoſtle hath told us in the words before, what Chriſt had done; hee had gone about, and ſpent all his life in doing good unto the Jews, but they returned him evil for good, to the grief of his ſoul: and therefore as David lamenteth the death of Abner, How dyed Abner? his hands were not bound, nor his feet chained; but as a man falleth before wicked men, ſo did hee fall, 2 Sam. 3.35. that is, Abner was a valiant and worthy man, and ſo would have acquitted himſelf, if hee could have met his enemy face to face, and had not been wickedly and trecherouſly ſlain by Joab: even ſo, Chriſt continued a worthy perſon, although (according to the Counſel of God) hee fell before wicked men through malice and envy: and as David amplified both the ſin and the puniſhment of ſuch a wretch as ſo cowardly ſlew Abner, when hee ſaid, know yee not that this day a great Prince is fallen in Iſrael? even ſo the ſin of the Jews was hereby heightned, that a great Prince fell in Jeruſalem, and the ſeverity of Gods judgement lyeth heavily upon them till this day, in that both a mighty God, and innocent man, was with all extremity of rage and fury, purſued even unto the death.
Fourthly, note in theſe Jews, The malice of the wicked againſt Chriſt and his members, is never without matter to work upon.what an imbred malice there is in wicked men againſt Chriſt, and his Members; for it is never without matter to work upon, if it cannot accuſe juſtly of evil, it can unjuſtly condemn for doing good: this Chriſt ſheweth, Joh. 10.32. Many good works have I done, for which of them do yee ſtone mee? They anſwer him no, but they ſtone him for Blaſphemy: ſo ſomething ſhall bee pretended, as Blaſphemy, Treaſon, Mutiny, faction, or ſome ſuch thing, and a form of Law ſhall bee followed; nothing in the world is more eaſy than to finde out a Law to put Chriſt to death by (for that is the concluſion of all wicked Laws, Chriſt and his members muſt dye by them) but whatſoever bee pretended againſt them, it maketh much for the glory of God, the patience of his Saints, and the juſt overthrow of his enemies, that whatſoever the godly ſuffer at the hands of the wicked, it is for moſt part, cauſles in themſelves, and conſequently unjuſt in the other. Let ſuch as profeſſe the Lord Jeſus, take notice hereof, and content themſelves, if they finde return of evil for good; it was their Lords caſe, and the ſervant can look for no better entertainment than his Lord findeth.
Let us not bee weary of well-doing, although it breed us hatred of the World, as knowing, that the ſame ſpirit of malice is gone out into the world, and doth breath in numbers that follow the way of Cain, who ſlew his brother, becauſe his works were good; as all thoſe titles of reproach caſt upon Gods Children lowdly convince, as that they are Church-gadders, holy Brethren, too nice and preciſe perſons; the which and the like tearms, if a man ſing but a Pſalm in his Family, hee cannot avoid: well, needs muſt Chriſtians ſuffer, let their care bee to ſuffer onelyonly as Chriſtians, and for well-doing: for it is no ſhame to ſuffer as a Chriſtian, 1 Pet. 3.17. and ſeeing it is the will of God that they muſt ſuffer, it is better (ſaith the Apoſtle) to ſuffer for well-doing than as evil doers, 1 Pet. 4.16. many receiving indignities from men, will ſay, if I had deſerved ſuch and ſuch things, it would never have grieved mee, but Chriſtians muſt be in a contrary note, it would grieve mee if I had deſerved ſuch things as I ſuffer at the hands of men, but I rejoyce in that I have not deſerved them.
The third point is the manner and kinde of Chriſts death, in theſe words, and hanged him on a Tree.
Queſt. Why was Chriſt rather to dye on the Croſs, than by any other kinde of death?
Anſw. Some ſay, that becauſe mankind was foyled in the firſt Adam, Why Chriſt was rather to dye on the Croſs then by any other death.by means of a Tree, it was meet it ſhould bee reſtored by the ſecond Adam upon a tree; which although it be but inconſequent, yet this the Scripture affirmeth, that Chriſt on the Croſs, as upon a glorious Chariot of Triumph, reſcued his Church, foyled the Devil, ſpoiled Principalities and Powers, and made an abſolute conqueſt againſt all the enemies of mans ſalvation, Col. 2.14. and that it was meet hee ſhould thus do by this manner of death, wee want not ſtronger reaſons out of the Scriptures. As
Firſt, This was the counſel of God, Act. 2.23. for the Jews did nothing againſt him, but by the determinate counſel, and fore-knowledge of God; which Counſel of God, over-ruled the matter, and brought it to this paſs ſtrangely; for the High Prieſts had accuſed Chriſt with blaſphemy, had produced witneſſes againſt him in that cauſe, yea, had his own confeſſion, that hee was the Son of God, which they took for blaſphemy: yet for this could they not put him to this kinde of death, ſeeing the blaſphemer, by the Law of God, muſt bee ſtoned, not crucified, and ſo had Chriſt been, if the power of death had been in the hands of the Jews, as not long before it was: but the providence of God over-ruleth the matter ſo, as hee muſt bee brought before the Romane Governour, and a new action of treaſonable affecting the Kingdome bee laid againſt him, whence it was that Pilate asked if hee were the King of the Jewe, and hee anſwered, yea, upon which anſwer, hee was condemned to the moſt cruel death that was in uſe among the Romanes: for of thoſe three kindes of death, burning, heading, and crucifying, this laſt was the moſt ſevere and ſhameful, Chriſt reputed an arch-Traytor in his life and death.to which the chief malefactors were ſentenced: and that Chriſt was executed as an Arch-traytor, the inſcription on the Croſs, containing the crime for which he was condemned, plainly ſheweth, Jeſus of Nazaret the King of the Jews, that no man could look upon or read that writing, but hee ſhould preſently conceive Chriſt a malefactor in the higheſt kind of treaſon and rebellion.
Secondly, This kinde of death was anciently prefigured, as alſo fore-propheſied: it was prefigured by Iſaac, laid bound upon the wood, and the other ſacrifices, which all were laid on the wood to bee conſumed by fire; by the lifting up of the ſhoulder of the peace offering, Levit. 7.30. by the ſhaking of the breaſt of the ſame to and fro, which as ſome ſay, ſignifieth the ſpreading of our Saviours hands upon the Croſs: but eſpecially by the lifting up of the braſen ſerpent in the wilderneſſe, which, (as Chriſt ſaith) ſhadowed his own lifting up upon the croſs, Joh. 3.14.
Again, this kind of death was alſo fore-propheſied, Pſal. 22.16. they peirced or digged my hands and feet: it was alſo foretold by himſelf, Mat. 20.19. They ſhall deliver him to the Gentiles, and they ſhall mock him, and ſcourge him, and crucify him: and that it was neceſſary that this word of Chriſt ſhould bee fulfilled, ſee Joh. 18.32.
Thirdly, This kinde of death carried with it a more ſpecial infamy than any other (as at this day wee count hanging a dogs death, that is, an infamous kinde of death) becauſe it was eſpecially execrable by the Law, which accurſed every one which was hanged on a tree; not that this death by any Law of nature, or in it ſelf, was more accurſed than burning, or preſſing, nor by the Sword; for then neither the Thief on the Croſs could bee ſaved, nor any of our fellons thus executed, whereas the ſcripture in the one, and our own experience in the other, ſpeak the contrary: but it was onelyonly accurſed by the Ceremonial law of Moſes; ſo that every Malefactor of the Jews that was hanged, was in the Ceremony accurſed, and was the type of Chriſt, the ſubſtance of all Ceremonies, who on the Croſs was really and truely accurſed, ſuſtaining the whole wrath of God, which is the curſe of the Law, and not onelyonly Ceremonially and typically as they were. This the Apoſtle Paul teacheth, Gal. 3.13. that Chriſt was not onelyonly dead, but made a curſe for us: his reaſon is, becauſe hee dyed on a tree; and therefore are wee admoniſhed. Phil. 2.8. to conſider, not only that Chriſt was obedient unto the death, but to the death of the Croſs: for any other death had not ſo much concerned us.
Fourthly, This death which ſo much concerned all the Church of the Jews, and Gentiles, muſt not bee obſcure, and therefore the Lord would not have Chriſt to dye in a tumult, or in ſecret, but moſt conſpicuouſly and apparently; at Jeruſalem the great City of the Jews, but tributary to the Romans, as it were upon the Theatre of the World, at a ſolemn feaſt, when all the Males out of all quarters muſt appear before the Lord: upon a Croſs high erected, that all might ſee him, and on the Croſs himſelf proclaimed King of the Jewes, in three ſeveral Langages, the Latine, Greek, and Hebrew, that all ſorts of men might come to the knowledge of it: and further, becauſe in his death ſtandeth our life, hee muſt bee thus lifted up that all men might ſee him certainly dead, and that he dyed not in ſhew and appearance only, but in deed, and in truth, really and perfectly: for which cauſe alſo our Apoſtle doubleth his affirmation, they ſlew him, and hanged him on a tree: which moſt neceſſary ground of Faith and Religion, Satan hath mightily by many Hereticks ſought to overthrow: the Turks at this day are held off from the faith in this Meſſiah, by that Diabolical ſuggeſtion, that not Chriſt himſelf, but Simon the Cyrenian was miraculouſly crucified in his ſtead.
And therefore becauſe the aſſurance of the death it ſelf aſſureth us more fully of all the fruits and benefits of it, the Scripture is careful ſo pregnantly to confirm it, as that it cannot be denied, not only that he was in the ſight of a number of thouſands dead on the Croſſe, but by his three days burial, by the peircing of his ſide, out of which came water and bloud, by which was manifeſt that the very Call of his heart was peirced, by the confeſſion of his very enemies, who would beleeve nothing but their own ſences: and laſtly, by the fact of the Souldiers, who, whereas they haſtened the death of the Theeves by breaking their leggs, they broke not his, becauſe (the text ſaith) they ſaw that he was dead already.
The fourth point is the uſe of Chriſts Crucifying. Firſt, in Chriſt on the Croſſe take a full view of the curſedneſſe and execration of ſin, and conſequently of thine own wretchedneſſe, both in regard of thy wicked nature, and curſed practices; every ſin being ſo loathſome and odious in the eyes of God, as the leaſt could never be put away but by ſuch an ignominious death of the Son of God himſelf.
If thou lookeſt at ſin in thy ſelf, or in thy ſufferings, yea or in the ſufferings of the damned in Hell, it will ſeem but a ſlight thing: but behold God comming down from Heaven, and him that thought it no robbery to bee equal to his Father in glory, taking fleſh, in that fleſh abaſing himſelf to the death of the Croſſe, on that Croſſe ſuſtaining the whole wrath of his Father, and ſo becoming accurſed for it, and thou ſhalt ſee it in the native face of it. And indeed, this one conſideration ſetteth a more ugly face upon ſin, than the Law poſſibly can; for that ſheweth our ſins to bee a knife to ſtab our ſelves withall, The moſt ugly viſage of ſin that can be.but this to be the very ſpear that went to Chriſts heart, which is the moſt odious apprehenſion in the world: all the ſin that ever was committed on the earth, could not bring a man ſo low (ſuppoſe one man had committed them all) as the leaſt ſin of the elect brought the Son of God; ſeeing he that falleth loweſt, falleth but from one degree in earth to another, but Chriſt falleth from the glory of Heaven, into the very ſorrows of Hell: whoſoever thou art then that makeſt light account of ſin, and pleadeſt that God is merciful, look a little in this glaſſe, wherein behold Gods Juſtice, and ſins deſert, in the Fathers juſt indignation againſt his wel-beloved Son, whom nothing but the curſed death of his only Son, in whom he profeſſed himſelf well pleaſed, could appeaſe.
Secondly, ſeeing all the knowledge of Chriſt profitable to ſalvation, is of Chriſt crucified, let us deſire to know nothing in compariſon, but Chriſt and him crucified, 1 Cor. 2.2. ſeeing ſuch a great Apoſtle as Paul was, deſired to know nothing elſe. Now to come to the diſtinct knowledge of it, we muſt conſider theſe three points. 1 The vertue and power of this death in it ſelf. 2 The application of it unto our ſelves. 3 The fruits, which muſt appear in us by ſuch application.
For the firſt, Look upon this death of the Son of God, not as of another dead man, neither think or ſpeak of it as of the death of another ordinary felon executed; but as of a death which ſlew all the ſins, of all the beleevers in the world, and as a deſtroyer of all deſtroyers; a death wherein was more power than in all the lives of all Angels and Men that ever were or ſhall bee, More power in Chriſts death than in the lives of all men and Angels.yea ſuch a death as hath life in it, quickning all the deaths of all that have benefit by it. Here we have a mighty Sampſon bearing away the gates of his enemies; by death, killing death; by ſuffering his Fathers wrath, overcoming it; by entring into the Grave, opening it for all beleevers; by his Bloud ſhedding upon the Croſſe, reconciling all things, Col. 1.20. never was there ſuch an active ſuffering of any man, which tormented and crucified the Devils themſelves, when the Devils inſtruments were tormenting and crucifying him: it is peerleſſe and unmatchable, no Martyr ever thus ſuffered, though Popiſh doctrin would match as Corrivals ſome of their Saints ſufferings with it; the moſt faithful Martyrs ſuffered but diſſolution of ſoul and body; but Chriſt beſides, ſuffered the whole Wrath of God due to mans ſin: they ſuffered in way of Chriſtian duty and ſervice; but he to make a ſacrifice of expiation of ſin: they having their ſins removed, and taken off from them; but he bare all theirs, and all beleevers ſins in his body upon the tree, 1 Pet. 2.24. Howſoever therefore Humane wiſdom ſtumbleth at this death of Chriſt, yet muſt we, by the eye of faith, labour to eſpy glory in ignominy, eſteem of the Croſſe as an honourable Chariot, and rejoyce in a triumph made (as the Jews ſcoff) by an hanged man; thus ſhall we ſee the fooliſhneſs of God, wiſer than man, and the weakneſs of God, ſtronger than man; thus alſo ſhall we imitate the holy men of God, who looking back to the Croſs of Chriſt, could ſee him thereon triumphing, ſpoyling Principalities, breaking down partitions, reconciling God and man, Coloſſ. 2.14. yea man and man, both Jew and Gentile, into one body upon his Croſſe, Epheſ. 2.15. ſlaying hatred, and procuring perfect peace.
Secondly, ſeeing it is clear in the text that Chriſt dyed not for his own ſins, it is clear that he dyed for the ſins of his elect, unto whom this vertue of his death muſt be applied; and this two waies, 1 To their Humiliation. 2 To their Conſolation.
Both of them grounded hereupon, that Chriſt was thus Crucified for thee: without which application, the knowledge of Chriſt crucified excelleth not that in the Devils themſelves. For the former, if Chriſt dyed for thee, then waſt thou the cauſe of his death, thou crucifyedſt him, thou art as faulty and blame-worthy for his death as ever was Judas, Pilate, the Jewes, or the Souldiers; thy ſins were the Nails, and the Spear, and thy ſelf waſt one of them that peirced him: Chriſts humiliation muſt humble Chriſtians, and how it doth ſo.which conſideration ſeriouſly thought of, will be forceable to caſt down the proud conceits of thoſe for whom Chriſt muſt be thus humbled; and cannot but bring bitterneſs of ſpirit to him that truly conceiveth that himſelf deſerved that death, which Chriſt, not deſerving, indured for him: yea, and to have been held under the wrath of God for all eternity, if Chriſt had not freed him: urge this point upon thy Conſcience to bring thy ſelf to the bewayling of thy ſins: Oh it was my pride that ſtript Chriſt ſtark naked: it was the ſin of my ſoul that made his ſoul heavie unto the death: my corruptions were the cords that bound him; my malice, my contempt of God, my ignorance, my woful courſes, were the thorns and nails that wounded him, he all this while ſtanding in my room and ſtead.
Thus is it prophecied of beleevers in the New Teſtament, that when the Spi…it of grace ſhall be poured upon them, Zach. 12.10. they ſhall look on him whom they have peirced, and lament for him: that is, by faith they ſhall look to Chriſt whom by ſin they have peirced, and th…s ſhall bee an effectu…l means to lead them further in…o the practice of repentance: Thus Peter, when he would bring down the ſtiffneſs of the Jews, told them, that they crucified the Lord of glory, Acts 2.37. which when they heard, they were pricked in their hearts, and ſaid, Men and brethren, what ſhall we doe to be ſaved? Popiſh Preachers ſo handle this matter, as to ſtir up compaſſion towards Chriſt, hatred of the Jews, and Judas, and the Souldiers: but wee muſt labour by it to come to the hatred of our own ſins, or elſe wee ſhall come behind the Jewes themſelves.
For the latter, If Chriſt was thus crucified for thee, then alſo bee thou of good comfort, for many things were nailed on the Croſs with him, even all thy Inditement, all thy ſin, original and actual, the Curſe, Hell, and Death it ſelf dyed with him; if thou beeſt a beleever, the ſame nails which were driven into his hands and feet were driven into thy ſins, ſo as thou maiſt look upon the Croſs as the Iſraelites did upon the Brazen Serpent, and thereby be cured of all the ſting of ſin, and deadly ſickneſs of thy ſoul: Chriſt his abaſement is the advancement of every Chriſtian.thou maiſt behold his ignominy, as thy glorious robe; his arraignment, thy abſolution; his binding, thy freedome; his abaſement, thy advancement; his nakedneſs, the cover of thy ſhame; his death, thy life; and his Fathers forſaking of him, an aſſurance that thou ſhalt never be forſaken.
Only this knowledge of Chriſt crucified in ſpecial for thee, is it that can ſettle the Conſcience in peace: when thou knoweſt and beleeveſt that all thy perſonal and particular ſins were hung on the Croſs with Chriſt, and that hee in thy room ſuffered for them, that which in Gods acceptation was as much as if in thine own perſon thou hadſt borne the Curſe of the Law for all eternity. The moſt content themſelves generally to know that Chriſt dyed for Sinners, but never care to know what this particular application meaneth: The Popiſh doctrin alſo is an open adverſary to this moſt comfortable perſwaſion of juſtifying faith: but it behooveth him that would have the right uſe of this Doctrine, never to be at reſt, till he can come to ſay with the holy Apoſtle, who loved me, and gave himſelf for me, Gal. 2.20. and with Thomas, after hee had ſeen the impreſſions of the Wounds in his hands and ſide, my Lord, and my God.
Thirdly, ſeeing that of the two main things in this death, 1 Merit. 2 The efficacy; none ſhall have his part in the former, that hath not in the latter: our care muſt be, if we would find life in this death of Chriſt, never to be at reſt until we find the fruit and effect thereof in ſome ſort in our ſelves. The moſt powerful fruits of it are reduced to two Heads, the former is an ingrafting of us into the ſimilitude of his death; for he dyed that we after a ſort ſhould dye with him. The latter is a framing in us the quality of his life; for therefore he dyed for us, that we ſhould live unto him: both of theſe are required to the right knowledge of Chriſt crucified; joyned, Epheſ. 4.24. and enjoyned him that would know Chriſt as the truth is in Chriſt; called the caſting off of the old man, and the putting on of the new. What it is to bee planted into the ſimilitude of the death of Chriſt, the Apoſtle ſheweth; namely, when our old man is crucified with him, Rom. 6.6. but when is that done? the next words anſwer; when the body of ſin is deſtroyed: that is, not when ſin is reſtrained, or ſome ſins cut off; but when original ſin, that is, the old man is killed, in all the parts and members of ſin; when men hate, abhorre, and groan under their corruptions, yea even their ſmalleſt and ſweeteſt ſins: this is a fruit of Chriſts death, and noted to be in all thoſe that are Chriſts, when it is ſaid, that they crucifie the affections and luſts, Gal. 5.24.
Queſt. But how are theſe luſts crucified by the death of Chriſt?How Chriſt his c…ucifying crucifieth the luſts of Chriſtians.
Anſ. Not only by that deadly blow which Chriſt hath given them by his death: but alſo by ſetting often before thine eyes this death of his eſpecially in the time of temptation. For example, being tempted to impatiency in ſuſtaining wrongs, look upon Chriſt on the Croſs, what ſharp things he ſuffered, the thorns, the nayls, the ſpear, and all this while as a ſheep dumb before his ſhearer: in motions to pride, look to Chriſt on the Croſs thus farre humbled for thy ſins: if to revenge, behold Chriſt on the Croſs praying, and dying for his deadly enemies: if to oppreſſe the poor and innocent, ſee Chriſt on the Croſſe ſuffering his bloud to be ſucked out for thoſe whoſe bloud thou ſuckeſt: ſo in temptation to any other ſin, deny it, and ſay, Oh no, I ſee Chriſt on the Croſſe made a curſe for my ſins already, I have done him wrong enough already, I will not adde this to the former, I ſee rather an infinite debt due from me towards him; and I muſt rather think of the payment of that, than offer to run in further.
Thus we ſee both the duty and the means, neither of them both are regarded by many: ſome would fain ſee Chriſt on the Croſſe, for the remitting of their ſin, but not for the crucifying of it: their luſts are as ſtrong as ever bebefore: pride, contention, haſtineſſe, voluptuouſneſſe, worldlineſſe, live and thrive in them, and yet they ſay, Chriſt was crucified for them, whereas if Chriſt be crucified for thee, the world is crucified unto thee, and thou unto the world. Others, becauſe Chriſt is come and dead for ſinners, make a clean contrary argument: Chriſt dyed for ſinners, and therefore they will live in their ſins: as though that were the work of Chriſt upon the Croſſe to maintain ſin, and Libertine courſes, and not rather to aboliſh the ſame: what a fearful thing is it that men dare make the death of the Son of God as a common pack-horſe to lay all their ſins upon, while yet hereby they embolden themſelves in the multiplication of them?
Many will not endure to have their luſts pricked in the Miniſtery, and much leſſe crucified.Others are ſo farre from crucifying their luſts, as they will not endure to have them prickt or touched in the Miniſtery: Oh meddle not with mine eyes, I can not endure it: or if they endure to crucifie many, yet ſome ſweet ſins ſhall be ſpared, they are ſweet morſels, or fat morſels, profitable or pleaſurable ſins, and they muſt not be let goe: but never a one of all theſe ever taſted in truth the leaſt fruit of the death of Chriſt.
The ſecond fruit that muſt appear in us, is the life of Chriſt, 2 Cor. 5.15. He dyed for all, that they which live, ſhould not henceforth live unto themſelves, but unto him which dyed for them and roſe again: Rom. 6.11, 12. Likewiſe think yee alſo that yee are dead to ſin, but are alive to God in Jeſus Chriſt: 12. Let not therefore ſin reign in your mortal body. In which places, this life of Chriſt is oppoſed to the courſe of our lives framed of our ſelves; and is nothing elſe but to depend upon Chriſt in all things, to give up all our thoughts, words, and actions to be guided by his word, and directed to his glory, and ſo to order our whole courſe, as his bleſſed Spirit may appear to breath, lead, and live in us. Now that this fruit ſhould be added to the former, is evident, 1 Pet. 2.24. He bare our ſins upon the tree, that we being dead to ſin, ſhould live in righteouſneſſe.
Thus therefore help thy ſelf by this meditation, ſhall my Lord Jeſus ſo willingly forſake his glory for me, and ſhall not I forſake my ſin and ſhame for him? ſhall he contentedly dye an accurſed death for me, and ſhall not I as contentedly dye to an accurſed life for him? Shall he dye to glorifie me; and ſhall not I live to glorifie him? Shall not he think his heart-bloud too dear for me, and ſhall I love any thing better than him? Thus to behold Chriſt on his Croſſe, will help thee forward in this fruit alſo.
To which purpoſes the Lord in wiſdome hath inſtituted the Miniſtery of the Word and Sacraments, No marvel ſeeing the Papiſts ſhu… out the preaching of Chriſt crucified, that they muſt ſee him in Crucifixes and ſuch Idolotrous repreſentationsthat wee might have Chriſt crucified, Gal. 3.1. continually as it were hanging before our eyes: which ordinance of preaching Chriſt crucified, were it in requeſt in the Church of Rome, they ſhould not need their manuary Bables, Croſſes, Pipes, Crucifixes, their Agnus Dei, and the reſt: neither would they with religious adoration honour the Wooden Croſſe, to the diſhonour of him that dyed upon it: but accurſed be all ſuch dead and Idolatrous repreſentations againſt the word; let it bee our happineſſe with care and reverence to frequent the Word and Sacraments, which are bleſſed means ordained of God, not only to ſet Chriſt on the Croſſe before our eyes, but to bring into poſſeſſion thoſe happy fruits formerly deſcribed.