magnitude and multitude great drops and those so many so plentious as that they went through his Apparel and all streamed down to the ground and now was the time that his garments were dyed with crimson red that of the Prophet though spoken in another sense yet in some respect may be applyed to this Wherefore art thou red in thy Apparel and thy garments like him that treadeth the Wine-fat O what a sight was here his Isa 63. 2. head and members are all on a bloody sweat and this sweat trickles down bedecks his garments which stood like a new firmament studded with stars portending an approaching storm Nor stays it there but it falls down to the ground Oh happy garden that was watered with such tears of blood Oh how much better are these rivers than Abana and Pharpar rivers of Damasâ—us yea then Bernard all the waters of Israel yea than all those rivers that waters the Garden of Eden so great was Scanderbegs ardor in Battel that the blood burst out Bucholeer of his lips but from our Champions not lips only but whole body burst out a bloody sweat Not his eyes only were Fountains of tears or his head waters as Jeremy wished but his whole body was turned as it were into Jer. 9 1. Rivers of blood A sweet comfort to such as are cast down for that that their sorrow for sin is not so deep and soaking as they could desire Christs blood is put in Scripture by a Synecdoche of the part for all the sufferings which he underwent for the sins of the Elect especially his bloody death with all its concomitants so called First Because death especially when it is violent is joyned with the effusion of blood If we had lived in the days of our Fathers we would Math 23. 30. not have been partakers with them in the blood of the Prophets And so again Pilaâ—e said I am Innocent of the Math. 27. 24. blood of this just person that is of his death Secondly Herein respect is had to all the Sacrifices of the Law whose blood was poured out when they were offered up Hâ—b 9. 22. Almost all things are by the Law purged with blood and without shedding of blood there is no remission so that the blood of Christ is the Anti-type aimed at in the blood of those Sacrifices that were slain for Sinners sins But Secondly As the death of Christ on the Cross was a bitter death a bloody death so the death of Christ on the Cross was a lingring death It was more for Christ to suffer one hour than for us to have suffered for ever but his death was lengthened out he hung three hours on the Cross he dyed many deaths before he could dye one from the sixth hour till the nineth hour that is from twelve till three in the Afternoon there was darkness over Math. 27. 45. all the Land About twelve when the Sun is usually brightest it began now to darken And this darkness was so great that it spread over all Luk. 23. 44. the Land of Jewry yea some think over all the world so we translate it in Luke And there was darkness over all the Earth to shew Gods dislike of their horrid cruelty He would not have the Sun give light to so horrid an act the Sun as it were hid her face that she might not see the Sun of Righteousness so unworthily so wickedly handled It was dark 1. To shew the blindness darkness ignorance of the Jews in crucifying the Lord of glory 2. To shew the detestation of the fact 3. To shew the â—vileness of our sins This darkness was not a natural Eclipse of the Sun for first it cannot be so total so general Nor Secondly It could not be so long for the interposed Moon goeth swiftly away Certainly this was no ordinary Eclipse of the Sun seeing the Passover was kept at the full Moon when the Moon stands right opposite to the Sun on the other side of the Heaven and for this cause cannot hinder the light of Exod. 10. 12. the Sun but a supernatural work of God coming to pass by Miracle like as the darkness in Aegypt The Moon being now in the full it being the mid'st of the Lunar moneth when the Passover was killed and so of necessity the body of the Moon which useth to Eclipse the Sun by its interposition and being between us and the Sun must be opposite to and distant from the Sun the diametrical breadth of the Hemisphere the Full Moon ever rising Suid. in viâ—ae 5. Dion at the Suns setting and therefore this Eclipse could never be a natural Eclipse Many Gentiles besides Jews observed this darkness as a great Miracle Dionysius the Areopagite as suidas relates could say at first sight of it Amos 8. 9. Either the World is ending or the God of Nature is suffering of this darkness Amos long before had Prophesied And it shall come to pass in that day that I will cause the Sun to go down at Noon and I will darken the Earth in the clear day The opinion of Authors concerning the cause of this darkness are various some think that the Sun by Divine power withdrew and held back its beams others say that the obscurity was caused by some thick Clouds which were miraculously produced in the Ayre and spread themselves over all the Earth Others say that this darkness was by a wonderful interposition of the Moon which at that time was at full but by a Miracle interposed it self betwixt the Earth and Sun Whatsoever was the cause of this darkness it is certain that it continued for the space of three hours as dark as the darkest Winter Math. 27. 46. Nights About three which the Jews call the nineth hour the John 19. 28 30. Sun now beginning to receive his light Jesus cryed with a loud voice Eli Eli Lama sabachthani My God my God why hast thou forsaken me And then that the Scripture might be sulfilled he said I thirst and when he Luk. 23. 46. had received the Vinegar he said It is finished and at last crying with a loud voyce he said Father into thy hands I commend my Spirit and having said thus he gave up the Ghost Christs words were ever gracious but never more gracious than at this time You cannot find in all the books and writings of men in all the Annals and Records of time either such sufferings or such sayings as were these last words and wounds sayings John 19. 30. and sufferings of Jesus Christ And having said thus he gave up the ghost or as John relates it He bowed his head and gave up the ghost Christ would not off the Cross till all was done that was here to be done Christ Emisit nâ—n amisit Ambrose bowed not because he was dead but first he bowed and then dyed that is he dyed freely and willingly without constraint and
you apt to tremble when you eye the curse threatned in the Law Oh then look up to a crucified Christ and remember that he hath redeemed you from the curse of the Law being made a curse for Gal. 3. 13. you doth the wrath of God amaze you Oh then look up to a crucified Christ and remember that Christ hath trod the winepress of his father's wrath alone that he Isa 63. 3. 1 Thes 1. ult might deliver you from wrath to come Is the face of God clouded doth he that should comfort you stand afar off oh then look up to a crucified Christ and remember that he was forsaken for a time that you might not be forsaken for ever are you sometimes afraid of condemnation oh then look upon a crucified Christ Lamen 1. 16. who was condemned that you might be justified who shall lay any thing to the charge of God's Elect it is Rom. 8. 33 34. God that justifieth who is he that condemneth it is Christ that died ah Christians that you would at last under all your temptations afflictions fears doubts conflicts and disputes be perswaded to keep a fixed eye upon crucified Jesus and remember that all he did for you and that all he suffered he suffered for you and this will be a strong cordial to keep you from fainting under all Turbahor sed non perturbabor quia vulnâ—rum Christi recordabor Aug. your inward and outward distresses according to that saying of one of the Ancients I may be troubled but I shall not be overwhelmed because I remember the print of the nails and of the spear in the hands and side of Jesus Christ Oh that Christians would labour under all their soul-troubles to keep a fixed eye upon a bleeding Christ for there is nothing that will ease them quiet them settle them and satisfie them like this Many may I not say most Christians are more apt to eye their sins their sorrows their prayers their tears their resolves their complaints than they are to eye a suffering Christ and from hence springs their greatest woes wounds miseries and dejection of spirit oh that a crucified Christ might be for ever in your eye and always upon your hearts But Seventhly and Lastly Hath Jesus Christ suffered such great and grievous things then this truth looks sadly and sowrely upon the Papists in this red Glass of Christs blood you may see how vain and wicked how ridiculous and superstitious the devices of the Papists are who for pacifying of Gods wrath and for the allaying of his anger and for satisfying his justice and for the obtaining Surely that Religion that loâ—es to lap blood and that is propagated and maintained by blood and that prefers their own inventions and abominations before the blood and sufferings of Christ that Religion is not of God but such is the Romish Religion Ergo their Religion is not of God of pardon c. have appointed Penances and Pilgrimages and Self-scourgings and Soul-masses and Purgatory and several other such like abominations which the Scripture no where commands but every where forbids which inventions and abominations of theirs tend only to derogate from the dignity and sufficiency of Christ's sufferings and to reflect dishonour and disgrace upon that full and perfect price that Christ hath paid for our Ransom and to set up other Saviours in the room of our blessed Redeemer certainly all Popish pardons penances pilgrimages masses whippings scourgings c. they unavoidably fall before the sufferings of our Lord Jesus Christ as Dagon fell before the Ark Goliah before David Haman before Mordecai and as the darkness falls before the morning-light and as for their Purgatory they do not know certainly where it is nor how long it will last nor what sort of fire is there neither can they shew us how corporeal fire should work upon the Souls in Purgatory they being spiritual and incorporeal they cannot tell us whether the pains of Purgatory be at all times alike neither can they tell us whether the good or evil Angels are the tormenters of the Souls in Purgatory and as for the whipping scalding freezing of Souls in Purgatory they are but old wives fables and the brain-sick fansies of some deceitful persons to cheat poor ignorant people of their money under a blind pretence of praying their souls out of Purgatory Christ offered himself once for all but the Romish Priests offer Heb. 10. 10. him up daily in the Mass an unbloody sacrifice and so they do what lies in tehm to tread underfoot the blood Act. 20. 28. Hâ—b 10. 29. of God the blood of the Covenant to be short Popery in effect is nothing else but an under-hand close witness-bearing against Christ in all his offices and against all that he hath done and suffered for the Redemption and Salvation of sinners as might be made abundantly evident but that I may not now lanch out into that Ocean I only give this brief touch by the way that I mighâ— raise up in all your hearts a greater detestation of Popery in this day wherein many are so warm for it as if it were there only Diana And let thus much suffice concerning the sufferings of our Lord Jesus Christ and the improvement that we should make of them Thus you may clearly see by what I have said concerning A Christians plea from the passive obedience of Christ God did insist on it that our surety should pay down the whole debt at once and accordingly he did Heb. 10. 10 12. the Active and Passive Obedience of our Lord Jesus Christ that whatsoever we are bound to do or suffer by the Law of God all that did Christ do and suffer for us as being our Surety and Mediator Now the Law of God hath a double challenge or demand upon us one is of active obedience in fulfilling what it requires the other is of passive Obedience in suffering that punishment which is due to us for the transgression of it in doing what it forbids for as we were created by God we did owe unto him all obedience which he required and as we sinned against God we did owe unto him a suffering of all that punishment which he threatned and we being fallen by transgression can neither pay the one debt nor yet the other of our selves we can do nothing that the Law requires neither can we so suffer as to satisfie God in his Justice wronged by us or to recover our selves into life and favour again And therefore Jesus Christ who was God-man did become our Surety and stood in our stead or room and he did perform what we should but could not perform and he did bear our sins and our sorrows he did suffer and bear for us what we our selves should have born and suffered whereby he did fully satisfie the Justice of God and made our peace and purchased pardon and life for us Christ did fully answer to all the demands of the
by charging them all upon Christs score That is a great expression of Nathan to David The Lord hath put away thy sin But the Original runs thus The Lord hath made thy sins to pass over that is to 2 Sam 12. 13. pass over from thee to his Son he hath laid them to his charge Now Christ hath discharged all his Peoples Debts and Bonds There is a two-fold debt which lay upon us one was the debt of Obedience unto the Law and this Christ did pay by fulfilling all Righteousness Math. 3. 15. The other was the debt of punishment for our transgressions and this debt Christ discharged by his Death on the Cross Isa 53. 4 10 12. and by being made a Curse for us to redeem us from the Curse Gal. 3. 13. Hence it is that we are said to be bought with a price 1 Cor. 6. 20. chap. 7. 23. and that Christ is called our Raâ—som Lutron Math. 20. 28. and Antilutron 1 Tim. 2. 6. The words do signifie a valuable price laid down for anothers Ransom The Blood of Christ the Son of God was a valuable price a sufficient price it was as much as would take off all Enmities and take away all Sin and to satisfie Divine Justice and indeed so it did and therefore you read That in his blood we have Redemption even the forgiveness of our sins Ephes 1. 7. Col. 1. 14 20. and his death was such a full compensation to divine Justice that the Apostle makes a challenge to all Rom. 8. 33. Who shall lay any thing to the charge of Gods Elect and vers 34. Who is he that Condemneth it is Christ that dyed As if he had said Christ hath satisfied and discharged all The Greek word Antilutron is of special Emphasis The vulgar Latine renders it Redemptionem Redemption Beza Redemptioms precium a price of Redemption but neither of them fully expressing the force of the word which properly signifieth a counter-price when one doth undergoe in the room of another that which he should have undergone in his own person As when one yields himself a Captive for the Redeeming of another out of Captivity or giveth his own life for the saving of anothers There were such Sureties among the Greeks as gave life for life body for body and in this sence the Apostle is to be understood when he saith that Christ gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransom a counter-price paying a price for his people Christ hath laid down a price for all Believers they are his dear bought Ones they are his choyce redeemed Ones Isa 51. 11. Christ gave himself Antilutron a counter-price a Ransom submitting himself to the like punishment that his redeemed Ones should have undergone Christ to deliver his Elect from the Curse of the Law did subject himself to that same Curse of the Law under which all man-kind lay Jesus Christ was a true Surety one that gave his life for the life of others as the Apostle saith of Castor and Pollux that the one redeemed the others life with his own death So did the Lord Jesus he became such a Surety for his Elect giving himself an Antilutron a Ransom for them Joh. 6. 51. Tit. 2. 14. 1 Pet. 1. 18. Rev. 1. 5. chap. 5. 9. O what comfort is this unto us to have such a Jesus who himself bare our sins even all our sins left not one unsatisfied for laid down a full ransom a full price such an expiatory Sacrifice as that now we are out of the hands of Justice and Wrath and Death and Curse and Hell and are reconciled and made near by the Blood of the everlasting Covenant the Blood of Christ as the Scripture speaks is the Blood of God Act. 20. 28. So that there is not only satisfaction but merit in his Blood there is more in Christs Blood than meer payment or satisfaction there was merit also in it to acquire and procure and purchase all spiritual good and all eternal good for the people of God not only immunities from sin Death Wrath Curse Hell c. but priviledges and dignities of Sons and Heirs yea all Grace and all Love and all Peace and all Glory even that glorious Inheritance purchased by his Blood Ephes 1. 14. Remember this once for all that in justification our debts are charged upon Christ they go upon his accounts you know that in sin there is the vicious and staining quality of it and there is the resulting guilt of it which is the obligation of a Sinner over to the Judgment Seat of God to answer for it Now this guilt in which lies our debt this is charged upon Christ Therefore saith the Apostle God was in Christ reconciling the World to himself not imputing their Trespasses unto them 2 Cor. 5. 19. And hath made him to be sin for us who knew no sin ver 21. You know in Law the Wifes Debts are charged upon the Husband and if the Debtor be disabled than the Creditor sues the Surety Fide jussor or Surety and Debitor in Law are reputed as one person Now Christ is our Fide jussor He is made sin for us saith the Apostle for us that is in our stead A Surety for us one who puts our scores on his accounts our burden on his shoulders so saith that Princely Prophet Isaiah Isa 53. 4 5. He hath born our griefs and carried our soroows how so He was wounded for our transgressions he was bruised for our iniquities that is he stood in our stead he took upon him the answering of our sins the satisfying of our debts the clearing of our guilt and therefore was it that he was so bruised c. You remember the scape-Goat upon his Head all the Iniquities of the Children of Israel and all their transgressions in all their sins were confessed and put And the Goat did bâ—ar upon him all their Iniquities Lev. 16. 21 22. What is the meaning of this Surely Jesus Christ upon whom our sins were laid and who alone died for the ungodly Rom. 5. 6. and bear our burdens away Therefore the Believer in the sence of guilt should run unto Christ and offer up his Blood unto the Father and say Lord it is true I owe Thee so much yet Father forgive me remember that thine own Son was my Ransom his Blood was the price he was my Surety and undertook to answer for my sins I beseech thee accept of his Attonement for he is my Surety my Redemption Thou must be satisfied but Christ hath satisfied thee not for himself what sins had he of his own but for me they were my debts which he satisfied for and look over thy book and thou shalt find it so for thou hast said He was made sin for us and that he was wounded for our transgressions Now what a singular support what an admirable comfort is this that we our selves are not to make up our accounts and reckonings but that Christ hath cleared all accounts and
Fifthly To say peremptorily he suffered what is it but to say that he principally suffered that he excessively suffered To say he suffered What is it but to say he was the cheif sufferer the arch sufferer and that not only in respect of the manner of his sufferings that he suffered absolutely so as never did any but also in respect of the measure of his sufferings that he suffered excessively beyond what ever any did And thus we may well understand and take those words He suffered That lamentation of the Prophet Lam. 1. 12. is very applicable to Christ Behold and see if there be any sorrows like unto my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fiorce anger Now is it not enough for the Apostle to say that Christ hath suffered but will you yet ask what But pray Friends be satisfied and rather of the two ask what not for what sufferings can you think of that Christ did not suffer Christ suffered in his Birth and he suffered in his Life and he suffered in his Death he suffered in his Body for he was diversly tormented he suffered in his Soul for his Soul was heavy unto death he suffered in his Estate they parted his Rayment and he had not where to rest his head he suffered in his good Name for he was counted a Samaritan a Devillish Sorcerer a Wine-bibber an Enemy to Caesar c. He suffered from Heaven when he cryed out My God my God why hast thou forsaken me He suffered from the Earth when being hungry the Fig-tree proved fruitless to him He suffered from Hell Satan assaulting and encountering of him with his most black and horrid temptations He began his life meanly and basely and was sharply persecuted He continued his life poorly and distressedly and was cruelly hated He ended his life wofully and miserably and was most grievously tormented with Whips Thorns Nails and above all with the terrors of his Fathers wrath and horrors of hellish agonies Ego sum qui peccavi I am the man that have sinned but these Sheep what have they done said David when he saw the Angel destroying his people 2 Sam. 24. 17. And the same speech may every one of us take up for our selves and apply to Christ and say I have sinned I have done wickedly but this Sheep what hath he done yea much more cause have we than David had to take up this complaint For First David saw them dye whom he knew to be Sinners but we see him dye who we knew knew no sin 2 Cor. 5. 21. But Secondly David saw them dye a quick speedy death we see him dye with lingering torments He was a dying from six to nine Math. 27. 45 46. Now in this three hours darkness he was set upon by all the powers of darkness with utmost might and malice but he foyled and spoiled them all and made an open shew of them as the Roman Conquerors used to do triumphing over them on his Cross as on his Chariot of State Col. 2. 15. attended by his vanquished Enemies with their hands bound behind them Ephe. 4. 8. But Thirdly David saw them dye who by their own confession was worth ten thousand of them we see him dye for us whose worth admitteth no comparison But Fourthly David saw the Lord of glory destroying mortal men and we see mortal men destroying the Lord of glory 1 Cor. 2. 8. O how much more cause have we then to say as David I have sinned I have done wickedly but this Innocent Lamb the Lord Jesus what hath he done what hath he deserved that he should be thus greatly tormented Tully though a great Orator yet when he comes to speak of the death of the Cross he wants words to express it Quid dicam in crucem tollere What shall I say of this death saith he But Thirdly As the sufferings of Christ were very great so the punishments which Christ did suffer for our sins these were in their kinds and parts and degrees and proportion all those punishments which were due unto us by reason of our sins which we our selves should otherwise have suffered Whatsoever we should have suffered as Sinners all that did Christ suffer as our Surety and Mediator always excepting those punishments which could not be endured without a pollution and guilt of sinâ— The chasrisement of our peace was upon him Isa 53. 5. And including the punishments common to the nature of man not the personal arising out of imperfection and defect and distemper Now the punishments due to us for sin were corporal and spiritual And again they were the punishments of loss and of sense and all these did Christ suffer for us which I shall evidence by an induction of particulars First That Christ suffered corporal punishments is most clear in Scripture You read of the Injuries to his Person of the Crown of Throns on his Head of the smiting of his Cheeks of spitting on his Face of the scourging of his Body of the Cross on his Back of the Vinegar in his Mouth of the Nails in his Hands and Feet of the Spear in his Side and of his crucifying and dying on the Cross 1 Pet. 2. 24. Who himself in his own body on the Tree bare our sins 1 Cor. 15. 3. Christ dyed for our sins according to the Scriptures Rev. 1. 5. And washed us from our sins in his own Blood Col. 1. 14. In whom we have Redemption through his Blood even the forgiveness of sins Math. 26. 28. For this is my Blood of the New Testament which is shed for many for the remission of sins Christ suffered derision in every one of his Offices First In his Kingly Office They put a Scepter in his Hand a Crown on his Head and bowed their Knees saying Hail King of the Jews Matth. 27. 29. Secondly In his Priestly Office They put upon him a gorgeous white Robe such as the Priests wore Luk. 23. 11. Thirdly In his Prophetical Office When they had blindfolded him Prophesie say they who it is that smiteth thee Luk. 22. 64. Sometimes they said Thou art a Samaritan and hast a Devil Joh. 8. 48. And sometimes they said He is beside himself why hear ye him Mark 3. 21. And as Christ suffered in every one of his Offices so he suffered in every member of his Body in his Hearing by their reproaches and crying Crucifie him Crucifie him In his sight by their Scoffings and scornful gestures In his Smell in his being in that noysome place Gâ—lgotha Math. 27. 33. In his Tast by his tasting of Vinegar mingled with Gall which they gave him to drink Math. 27. 33. In his Feeling by the Thorns on his Head blows on his Cheeks spittle on his Face the Spear in his side and the Nails in his Hands he suffered in all parts and members of his body from head to foot His Head which deserved a better Crown than the best in
enjoyned in the first Commandement and against trusting in man is there a curse denounced But Christ Jer. 17. 5. v. commands us to believe in him John 14 1. Ye believe in John 1. 12. God believe also in me John 3. 16. For God so loved the world that he gave his only begotten son that whosoever believeth in him should not perish but have everlasting life vers 36. He that believeth in the son hath everlasting life and he that believeth not the son shall not see life but the wrath of God abideth on him John 6. 47. Verily verily I say unto you he that believeth on me hath everlasting life The same respect that Christians give unto God the father they must also give unto the son believing on him which is an honour due only to God other creatures men and Angels may be believed but not believed on rested on this were to make them Gods this were no less than Idolatry Secondly loving of Jesus Christ with all the heart commanded above the love nay even to the hatred of father mother wife children yea and our own lives Luk 14. 26. He who is not disposed where these loves are incompatible to hate father and all other relations for the love of Christ can be none of his I ought dearly and tenderly to love father and mother the Law of God and nature requiring it of me but to prefer dear Jesus Phil. 3. 7 8. Master Brad. Acts and Mon. Fol. 1492. who is God blessed for ever before all and above all as Paul and the primitive Christians and Martyrs have done before me your house home and goods your life and all that ever you have saith that Martyr God hath given you as love tokens to admonish you of his love to win your love to him again Now will he try your love whether you set more by him or by his tokens c. when Relations or life stand in competition with Christ and his Gospel they are to be abandoned hated c. But Secondly all outward worship is due to Christ as First Dedication in Baptism is in his name Mat. 28. 19. Baptizing them in the name of the father and of the son and of the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the name by that right initiating them and receiving of them into the profession of the service of one God in three persons and of depending on Christ alone for salvation Baptizing them into the name of the Father and of the Son and of the Holy Ghost is the consecrating of them unto the sincere service of the sacred Trinity Secondly Divine invocation is given to Jesus Christ 2. Ponderâ— upon these Scriptures 2 Cor. 12. 8. 9. 1 Thes 1. 1. 2 Thâ—s 1. 1 2. 2 Cor. 1. 2. Acts 7. 59. Stephen calls upon the Lord Jesus to receive his spirit 1 Cor. 1. 2. All that in every place call upon the name of Jesus Christ our Lord 1 Thes 3. 11. God himself and our father and our Lord Jesus Christ direct our way unto you Ephe. 1. 2. Grace be to you and peace from God our father and from our Lord Jesus Christ It is the Saints Character that they are such as call on the Lord Jesus Acts 2. 21. Acts 9. 14. But Thirdly Praises are offered to our Lord Jesus Christ Rev. 5. 9. And they sung a new song saying Thou arâ— worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation vers 11. And I beheld and I heard the voice of many angels This is taken out of Daniel cap. 7. 10. whereby the glory and power of God and Christ is held forth they being attended with innumerable millions of Angels which stood before the fiery throne of God c. round about the throne and the beasts and the elders and the number of them was ten thousand times ten thousand and thousands of thousands vers 12. saying with a loud voice worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing Vers 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying blessing and honour and glory and power be unto him that sitteth upon the throne and unto the Lamb for ever and ever here you have a Catholick confession of Christ's divine nature and power All the creatures both reasonable and unreasonable do in some sort set forth the praises of Christ because in some sort they serve to illustrate and set forth his glory Here you see that Christ is adored with religious worship by all creatures which doth evidently prove that he is God since all the creatures worship him with religious worship we may safely and boldly conclude upon his Deity Here are three parties that bear a part in this new song 1. The redeemed of the Lord and they sing in the last part of the 8. verse and in the 9. and 10. verses Then 2. The Angels follow verse 11. and 12. in the third place all creatures are brought in joyning in this new song verse 13. That noble company of the Church Triumphant and Church Militant sounding out the Praises of the Lamb may sufficiently satisfie us concerning the divinity of the Lamb. But Fourthly Divine adoration is also given to him Mat. 4. Mark 1. 40. Luke 5. 12. So that he touched Christ his feet as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not kneeled as the word is translated Mark 1. 40. This Leper came to know Christ was God 1. by inspiration 2. by the miracles which Christ did 8. 2. A Leper worshipped him Mark saith he kneeled down and Luke saith he fell upon his face He shewed reverence in his gesture Lord if thou wilt thou canst make me clean He acknowledged a divine power in Christ in that he saith he could make him clean if he would This poor Leper lay at Christ's feet imploring and beseeching him as a dog at his master's feet as Zanch de Red. renders the word which shews that this Leper look'd upon Christ as more than a Prophet or a holy man and that believing he was God and so able to heal him if he would he gave him religious worship he doth not say to Christ Lord if thou wilt pray to God or to thy father for me I shall be whole but Lord if thou wilt I shall be whole He acknowledges the Leprosie curable by Christ which he and all men knew was incurable by others which was a plain argument of his faith for though the Psora or scabbedness may be cured yet that which is called Lepra Physicians acknowledg incurable for if a particular Cancer cannot be cured much less can an universal Cancer as Avicen observes Mat. 2. 11. Though the wise men
Isa 53. 7. 1 Pet. 2. 24. him vers 5. 6. as by the Law of sacrificing of old the sinner was to lay his hands upon the head of the beast Levit. 8. 14. 18. 22. v. confessing his sins and then the beast was slain and offered for expiation thus having the man's sins as it were taken and put upon it and hereby the sinner is made righteous The sinner could never be pardoned nor the guilt of sin removed but by Christ's making his soul an offering for sin what did Christ in special recommend to God when he was breathing out his last gasp but his soul Luk. 23. 46. When Jesus had cried out with a loud voice he said father into thy hands I commend my spirit and having said thus he gave up the Ghost that is to thy safe custody and blessed tuition I commend my soul as a special treasure or Jewel most charily and tenderly to be preserved and kept Luke 2. 52. He increased in wisdom and stature here 's stature for his body and wisdom for his soul his growth in that speaks the truth of the former and his growth in this the truth of the latter his body properly could not grow in wisdom nor his soul in stature therefore he must have both There are two essential parts which make up one of his natures his Manhood viz. soul and body but both of these two of old have been denyed Marcion divests Christ of a body and Apollinaris of a soul and the Arrians held that Christ had no soul but that the Deity was to him instead of a soul and supplyed the office thereof that what the soul is to us and doth in our bodies all that the divine nature was to Christ and did in his body and are there not some among us that make a great noise about a light in them that dash upon the same rock but the choice Scriptures last cited may serve sufficiently to confute all such brain-sick men But Secondly as Christ had a true humane and reasonable soul so Christ had a perfect entire compleat body and every thing which is proper to a body for instance 1. he had blood Heb. 2. 14. He also took part of the same that is of flesh and blood Christ had in him the blood of a man shedding of blood there must be for without it Heb. 9. 22. there is no remission of sin the blood of bruit creatures Heb. 10. 4 5 10. v. could not wash away the blots of reasonable creatures wherefore Christ took our nature that he might have our blood to shed for our sins There is an Emphasis put upon Christ as man in the great business of man's salvation The Man Christ Jesus the remedy carrying in it a suitable 1 Tim. 2. 5. ness to the Malady the sufferings of a man to expiate the sin of man 2. He had bones as well as flesh Luk. 24. 39. A spirit hath not flesh and bones as ye see me have 3. Christ had in him the bowels of a man Phil. 2. 8. which bowels he fully expressed when he was on earth Mat. 12. 18 19 20. nay he retaineth those bowels now he is in heaven in glory he hath a fellow feeling of his people's miseries Acts 9. 4. Saul Saul why persecutest thou me see Mat. 25. 35. to the end of that chapter though Christ in his glorified state be freed from that state of frailty passibility Mortality yet he still retains his wonted pity 4. He had in him the familiarity of a man how familiarly did Christ converse with all sorts of persons in this world all the Evangelists do sufficiently testifie Man is a sociable and familiar creature Christ became man Heb. 2. 17. that he might be a merciful High Priest Not that his becoming man made him more merciful as though the mercies of a man were more than the mercies of God but because by this means mercy is conveyed more suitably and familiarly to man But Fourthly and lastly our Lord Jesus Christ took our infirmities upon him when Christ was in this world he submitted to the common accidents adjuncts infirmities miseries calamities which are incident to humane nature For the opening of this remember there are three sorts of infirmities 1. There are sinful infirmities Jam. 5. 7. Psal 77. 10. the best of men are but men at the best witness Abraham's unbelief David's security Job's cursing Gen. 20. 2. Psal 30. 6. 7. Job 3. Jen. 4. Jonas his passion Thomas his unbelief Peter's lying c. Now these infirmities Jesus Christ took not upon him for though he was made like unto us in all things yet without sin Heb. 4. 15. 2. There are personal infirmities which from some particular causes befall this or that person as Leprosie blindness dumbness Palsie Dropsie Epilepsie Stone Gout Sickness Christ was never sick sickness arises from the unfit or unequal temperature of the humours or from intemperance of labour study c. but none of these were in Christ he had no sin and therefore no sickness Christ took not the passions or infirmities which were proper to this or that man 3. There are natural infirmities which belong to all Mankind since the fall as hunger thirst wearisomness sorrowfulness sweating bleeding wounds death burial now these natural infirmities that are common to the whole nature these Jesus Christ took upon him as all the Evangelists do abundantly testifie our dear Lord Jesus he lay so many weeks and months in the Virgin 's womb he received nourishment and growth in the ordinary way he was brought forth and bred up just as common infants are he had his life sustained by common food as ours is he was poor afflicted reproached persecuted tempted deserted falsely accused c. he lived an afflicted life and died an accursed death his whole life from the cradle to the cross was made up of nothing but sorrows and sufferings and thus you see that Jesus Christ did put himself under those infirmities which properly belong to the common nature of man though he did not take upon him the particular infirmities of individuums Now what do all these things speak out but the certainty and reality of Christ's Manhood Que. But why must Christ partake of both natures was it absolutely necessary that he should so do An. Yea it was absolutely necessary that Christ should partake of both natures and that both in respect of God and in respect of us First in respect of us and that First because man had sinned and therefore man must 1. 1 Cor. 15. 21. be punished by man came death therefore by man must come the resurrection of the dead man was the offender therefore man must be the satisfier man had been the sinner and therefore man must be the sufferer it is but justice to punish sin in that nature in which it had been committed by man we fell from God and by man we must be brought back to God by the first
one only Mediator betwixt Isa 63. 3. I confess the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given to Moses in that Gal. 3. 19. but Moses was but a typical Mediator and you never find that Moses is called a Mediator in a way of redemption or satisfaction or paying a Ransom for so dear Jesus is the only Mediator so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us used in that 1 Tim. 2. 5. Heb. 8. 6 7. 8. Heb. 9. 14 15. Heb. 12. 22 23 24. God and men and 't is as high folly and madness to make more Mediators than one as 't is to make more Gods than one There is one God and one mediator betwixt God and men for look as one husband satisfies the wife as one father satisfies the child as one Lord satisfies the servant and on sun satisfies the world so one Mediator is enough to satisfie all the world that desire a Mediator or that have an interest in a Mediator The true sence and import of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediator is a middle person or one that interposes betwixt two parties at variance to make peace betwixt them Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediator be rendred variously sometimes an Umpiere or Arbitrator sometimes a messenger betwixt two persons sometimes an interpretor imparting the mind of one to another sometimes a reconciler or peace-maker yet this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most properly signifie a Mediator or a midler because Jesus Christ is both a middle person and a middle officer betwixt God and man to reconcile and reunite God and man This of all others is the most proper and genuine signification of this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ is the middle that is the second person in the Trinity betwixt the Father and the Holy Ghost He is the only middle person betwixt God and man being in one person God-man and his being a middle person fits and capacitates him to stand in the midst between God and us And as he is the middle person so he is the middle officer intervening or interposing or coming between God and man by office satisfying God's justice to the full for man's sins by his sufferings and death and maintaining our constant peace in heaven by his meritorious intercession Hence as one observes Jesus Christ is Gerhard a true Mediator is still found in medio in the middle He was born as some think from Wisd 18. 14. about the middle of the night he suffered in the middle of the world that is at Jerusalem seated in the middle of the Heb. 11. 12. earth he was crucified in the midst between the two John 19. 18. thieves he died in the air on the cross in the midst between heaven and earth he stood after his Resurrection John 20. 19. in the midst of his Disciples and he has promised that where two or three are gathered together in his name he Mat. 18. 20. will be in the midst of them and he walks in the midst Rev. 2. 1. of the seven golden candle-sticks that is the Churches And he as the heart in the midst of the body distributes Ephe. 4. 15 16. spirits and vertue to all the parts of his mystical body Thus Jesus Christ is the Mediator betwixt God and man middle in person and middle in office And thus you have seen at large what a meet Mediator Jesus Christ is considered in both his natures considered as God-man But Secondly If Jesus Christ be not God then there is no spiritual nor eternal good to be expected or enjoyed If Christ be not God our preaching is in vain and your hearing is in vain and your praying is in vain and your believing is in vain and your hope of pardon and forgivness by Jesus Christ is in vain for none can forgive sins but a God Mark 2. 7. John 3. 16. John 10. 28. 2 Tim. 4. 8. James 1. 12. 1 Pet. 5. 4. v. Rev. 3. 21. Rev. 2. 11. Christ hath promised that believers shall never perish he hath promised them eternal life and that he will raise them up at the last day he has promised a Crown of Righteousness he has promised a Crown of Life he has promised a Crown of glory he has promised that conquering Christians shall sit down with him in his throne as he is set down with his father in his throne He has promised that they shall not be hurt of the second death And a thousand other good things Jesus Christ has promised but if Jesus Christ be not God how shall these promises be made good If a man that hath never a foot of Land in England nor yet worth one groat in all the world shall make his will and bequeath to thee such and such houses and Lands and Lordships in such a County or such a County and shall by Will give thee so much in Plate and so much in Jewels and so much in ready money whereas he is not upon any account worth one penny in all the world certainly such Legacies will never make a man the richer nor the happier None of those great and precious promises which are hinted at above will signifie any thing if Christ be not God for they can neither refresh us nor chear us in this world nor make us happy in that other world If Christ be not God how can he purchase our pardon procure our peace pacifie divine wrath and satisfie infinite justice A man may satisfie the justice of man but who but a God can satisfie the justice of God will God accept of thousands of Micah 6. 7. Rams or ten thousands of Rivers of Oyl or the first-born of thy body for the sin of thy soul Oh? No he will not he cannot that Scripture is worthy to be written in letters of Gold Acts 20. 28. Take heed therefore unto your selves and to all the flock over the which the holy Ghost hath made you over-seers to feed the Church of God which he hath purchased with his own blood This must needs relate to Christ and Christ is here called God and Christ's blood is called the blood of God and without a peradventure Christ could never have gone through with the purchase of the Church if the blood he shed had not been the blood of God This blood is called God's own blood because the son of God being and remaining true God assumed humane flesh and blood in unity of person by this phrase that which appertaineth to the humanity of Christ is attributed to his Divinity because of the union of the two natures in one person and communion of properties The Church is to Christ a bloody Spouse an Acheldama or field of blood for the could not be redeemed with silver and gold but with 1 Pet. 1. 18 19. the blood of God so it is called by a communication of properties to set forth the incomparable value and vertue thereof But Thirdly if
fair so full and so noble a plea to make in the great day of our Lord Jesus But some may say what blessed fruit grows upon this Que. glorious Tree of Paradise viz. the righteousness of Jesus Christ that is imputed to all believers what strong consolations flows from this fountain the Imputed Righteousness of our Lord Jesus Christ I answer there are these nine choice consolations that flow in upon all believers through the righteousness of Christ imputed to them First let all believers know for their comfort that in this Imputed Righteousness of Christ there is enough to satisfie the justice of God to the uttermost farthing and to take off all his judicial anger and fury The mediatory righteousness of Christ is so perfect so full so exact so compleat and so fully satisfactory to the Justice of God as that Divine Justice cries out I have enough and I require no more I have found a ransom and I am fully pacified towards you 'T is certain that Christ was truly Ezek. 16. 61 62 63. Heb. 10. 10 11 12 14. Isa 53. 4 5 6. and properly a sacrifice for sin and 't is as certain that our sins were the meritorious cause of his sufferings he did put himself into poor sinners stead he took their guilt upon him and did undergo that punishment which they should have undergone he did die and shed his blood Rom. 5. 6 12. that he might thereby atone God and expiate sin and therefore we may safely and boldly conclude that Jesus Christ hath satisfied the justice of God to the uttermost Heb. 7. 25. so that now the believing sinner may rejoyce and triumph in the justice as well as in the mercy of God for doubtless the Mediatory righteousness of Christ was infinitely more satisfactory and pleasing to God than all the sins of believers could be displeasing to him God took more pleasure and delight in the bruising of his son in Isa 53. 10. the humiliation of his son and he smelt a sweeter savour in his sacrifice than all our sins could possibly offend him or provoke him when a believer casts his eyes upon his many thousand sinful commissions and omissions no wonder if he fears and trembles but then when he looks upon Christ's satisfaction he may see himself acquitted and rejoyce for if there be no charge no accusation a-against Rom. 8. 33 34 35 36 37. the Lord Jesus there can be none against the believer Christ's expiatory sacrifice hath fully satisfied divine justice and upon that very ground every believer hath cause to triumph in Christ Jesus and in that righteousness 2 Cor. 2. 14. Rev. 14. 4 5. of his by which he stands justified before the Throne of God Christ is a person of infinite transcendent worth and excellency and it makes highly for his honour to justifie believers in the most ample and glorious way imaginable c. and what way is that but by working out for and then investing them with a righteousness adequate to the Law of God a righteousness that should be every way commensurate to the miserable estate of fallen man and to the holy design of the glorious God 'T is the high honour of the second Adam that he hath restored to fallen man a more glorious righteousness than that he lost in the first Adam and it would be high blasphemy in the eyes of Angels and men for any mortal to assert that the second Adam our Lord Jesus Christ was less powerful to save than the first Adam was to destroy The second Adam is able to save to the uttermost all such as come to God through him The second Adam is able to save to all ends and purposes perfectly Heb. 7. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the uttermost of time at all times and for ever c. saith Beza perpetually or for ever saith Tremel in aeternum saith Syrus in perpetuum saith the vulg ad plenum saith Erasmus ad perfectum saith Stapulensis he is able to save to the uttermost obligation of the Law preceptive as well as penal and to bring in perfect righteousness as well as perfect innocency he is able to save to the uttermost demand of divine justice by that perfect satisfaction that he has given to divine justice Christ is Isa 63. 1. mighty to save and as he is mighty to save so he loves to save poor sinners in such a way wherein he may most magnifie his own might and therefore he will purchase their pardon with his blood and make reparation to divine 1 Pet. 1. 18 19. justice for all the wrongs and injuries which fallen man had done to his Creator and his Royal Law and bestow upon him a better righteousness than that which Adam lost and bring him into a more safe high honourable and durable estate than that which Adam fell from when he was in his created perfection All the attributes of God do acquiess in the Imputed Righteousness of Christ so that a believer may look upon the holiness Psal 4. 8. justice and righteousness of God and rejoyce and lay himself down in peace I have read in story that Pilat being called to Rome to give an account unto the Emperour for some mis-government and male-administration he put on the seamless coat of Christ and all the time that he had that coat upon his back Caesar's fury was abated Christ has put his coat his Robe of righteousness Isa 61. 10. upon every believer upon which account all the Judicial anger wrath and fury of God towards believers ceaseth Isa 54. 9. For this is as the waters of Noah unto me for as I have sworn that the waters of Noah should no more go over the earth so I have sworn that I would not be wroth with thee nor rebuke thee vers 10. For the mountains shall depart and the hills be removed but my kindness shall not depart from thee neither shall the covenant of my peace be removed saith the Lord that hath merey on thee But Secondly Know for your comfort that this imputed this mediatory Righteousness of Christ takes away all your unrighteousness it cancels every bond it takes Isa 53. 5 6 7. Colos 2. 12 13 14 15. away all iniquity and answers for all your sins Lord here are my sins of omission and here are my sins of commission but the Righteousness of Christ hath answered for them all here are my sins against the Law and here are my sins against the Gospel and here are my sins against the offers of grace the tenders of grace the strivings of grace the bowels of grace but the Rightcousness of Christ hath answered for them all I have read that when a Cordial was offered to a godly man that was sick Oh said he the cordial of cordials which I daily take is that the blood of Jesus Christ cleanseth us from all our sins Oh sirs it would be high blasphemy for any to 1
condition from Christ and Christians are name-sakes caput corpus unus est Christus Aug. The head is called Christ and the members are called Christ â— Cor. 12. 12. Christ is called Solomon Cant. â—â— cap. 3. 1â— in Hebrew Shâ—lomâ—h of peace and the Church is called Shulamite by heâ— Bride-grooms name Cant. 6. 13. a single to a married estate with Christ the Lamb had a change of her name The head is called The Lord our righteousness Jer. 23. 6. and so is the Church Jer. 33. 16. In those days shall Judah he saved and Jerusalem shall dwell safely and this is the name wherewith she shall be called The Lord our righteousness here is a sameness of name As Christ is called The Lord our righteousness so his spouse is called The Lord our righteousness Oh happy transnomination Christ's Bride being one with himself and having his Righteousness imputed to her is called The Lord our righteousness and therefore they may with the greatest chearfulness and boldness bear up in the great day of account who have the perfect Righteousness of Christ imputed to them especially if you consider 1. That this Righteousness is of infinite value and worth 2. That Dan. 9. 24. it is an everlasting righteousness a righteousness that can never be lost 3. That it is an unchangeable Righteousness Though times change and men change and friends change and providences change and the Moon Mal. 4. 2. change yet the Sun of Righteousness never changes Jâ—mes 1. 17. in him is no variableness neither shadâ—w of turning 4. That it is a compleat and unspotted Righteousness an unblameable Righteousness and unblemished Righteousness and therefore God can neither in Justice except or object against it In this Righteousness the believer lives in this Righteousness the believer dies and in this Righteousness believers shall arise and appear before the judgment-seat of Christ to the deep admiration of all the elect Angels and to the transcendent terrour and horrour of all Reprobates and to the matchless joy and triumph of all on Christ's right hand who shall then shout and sing Isa 61. 10. I will greatly rejoyce in the Lord my soul shall be joyful in my God for he hath clothed me with the garments of salvation he hath covered me with the robe of righteousness as a bride-groom decketh himself with ornaments and as a bride adorneth her self with jewels Oh how 2 Thes 1. 10. will Christ in this great day be admired and glorified in all his Saints when every Saint wrap'd up in this fine Linnen in this white Robe of Christ's Righteousness shall shine more gloriously than ten thousand Suns In the great day of the Lord when the Saints shall stand before the Tribunal of God clothed in the perfect Righteousness of Jesus Christ they shall then stand recti in curiâ they shall then be pronounced righteous even in the Court of Divine Justice which sentence will fill their souls with comfort and the souls of sinners with astonishment Suppose Rev. 20. 12. cap. 12. 10. we saw the believing sinner holding up his hand at God's Bar the books opened the accuser of the brethren present the witnesses ready and the Judg on the Bench thus bespeaking the sinner at the Bar Oh sinner Râ—m 7. 12 14 16. Gâ—l 3. 10. sinner thou standest here indicted before me for many millions of sins of commission and for many millions of sins of omission thou hast broken my holy just and righteous Laws beyond all humane conception or expression and hereof thou art proved guilty What hast thou now to say for thy self why thou shouldst not be eternally cast Upon this the sinner pleads guilty but withal he earnestly desires that he may have time and liberty to Mat. 25. 41. plead for himself and to offer his reasons why that dreadful sentence Go you cursed c. should not be passed upon him The liberty desired being granted by the Judg The sinner pleads that his surety Jesus Christ hath by his blood and sufferings given full and compleat satisfaction to Divine Justice and that he hath paid down upon Heb. 10. 10 14. the nail the whole debt at once and that it can never stand with the holiness and unspotted justice of God to demand satisfaction twice If the Judge shall farther object Gal. 3. 10. I but sinner sinner The Law requireth an exact and perfect Righteousness in the personal fulfilling of it now sinner where is thy exact and perfect righteousness Upon which the believing sinner very readily chearfully Isa 45. 24. humbly and boldly replies my righteousness is upon the Bench In the Lord have I Righteousness Christ my Surety hath fulfilled the Law on my behalf The Laws Righteousness consists in two things 1. In its requiring perfect conformity to its commands 2. In its demanding satisfaction or the undergoing of its penalty upon the violation of it Now Christ by his active and passive obedience hath fulfilled the Law for Righteousness and this active and passive obedience of Jesus Christ is imputed to me his obeying the Law to the full his perfect comforming to its commands his doing as well as his dying obedience is by grace made over and reckoned to me in order to my justification and salvation and this is my plea by which I will stand before the Judg of all the world Upon this the sinners plea is accepted as good in Law and accordingly he is pronounced righteous and goes away glorying and rejoycing triumphing and shouting it out sla 45. 25. Righteous Righteous Righteous Righteous In the Lord shall all the seed of Israel be justified and shall glory And thus you see that here are nine springs of strong consolation that flow into your souls through the Imputation of Christ's Righteousness unto you But The sixth Plea that a believer may form up as to the ten Eccl f 11. 9. cap. 12. 14. Mat 12. 14. cap. 18. 23. Luk. 16. 3. Rom. 14. 10. 2 Cor. 5. 10. Heb. 9. 27. câ—p 13. 17. 1 Pet. 4. 5. Scriptures in the Margent that referâ— to the great day of account or to a man's particular account may be drawn from the consideration of Christ as a common person a representative head one that represents another man's person and acts the part of another according to the appointment of the Law the acceptation of the Judg so that what is done by him the person is said to do whose person he doth represent And so was Adam a common person and that by an act of God's Sovereignty appointing him in making a covenant with him so to be Rom. 5. 15 16 17 18 19. We were all iâ— Adam as the whole Countrey is in a Parliament-man An although wâ— chose not yeâ— God chose for â—s and he did represent all Man-kind And hence it comes to pass that his sin is imputed unto us and made ours so in our Law an Attorney appears in the behalf