to deliver and therefore though he did suffer death for us in the substance of it yet he neither did nor could suffer death in the circumstances of it so as for ever to be held by death for then in suffering death he should not have conquered death nor delivered us from death neither was it necessary to Christ's substitution that he should undergo in every respect the same punishment which the offender himself was liable unto but if he underwent so much punishment as did satisfie the Law and vindicate the Law-giver in his holiness truth justice and righteousness that was enough Now that was unquestionably done by Christ as the Scriptures do abundantly testifie It must be readily granted that Christ was to suffer the whole punishment due unto sin so far as it became the dignity of his person and the necessity of the work but if he had suffered eternally the work of Redemption could never have been accomplished and besides he should have suffered that which could no ways beseem him And therefore the Apostle saith Heb. 2. 10. It became him to be consecrated through sufferings Christ was only to pass through such sufferings as became him who was ordained to be the Prince and Captain of our salvation It became him to be man and it became him in our humane nature to suffer death and it became him to sustain for us the substance of those punishments that we should have undergone and accordingly he did what our sins did deserve and what justice might lay upon us for those sins all that did Christ certainly suffer or bear Jesus Christ did so suffer for our sins as that his sufferings were fully answerable to the demerit of our sins And I think I may safely say that God in justice could not require any more or lay on any one more punishment than Jesus Christ did suffer for our sins and my reason is this because Christ bare all our sins and all our sorrows and was obedient unto the death and made a Isa 53. Gal. 3. 13. curse for us and more than this the Law of God could not require and if Christ did suffer all that the Law of God required then certainly he suffeed so much as did satisfie the justice of God viz. as much punishment as was commensurated with sin But Seventhly and lastly the meritorious cause the main 7. Isa 53. 4 5. There were other subordinate ends of his sufferings as 1. To sanctifie sufferings to us 2. To sweeten sufferings to us 3. To succour us experimentally under all our sufferings Heb. 2. 17 18. 4. That he might be prepared to enter into his glory Luk. 24. 26 5. That he might be a Conquerour over sufferings which was one piece of his greatest glory c. end and the special occasion of all the sufferings of Christ were the sins of his people Christ was our surety and he could not satisfie for our sins nor reconcile us to God without suffering Isa 53. 5. But he was wounded for our transgressions the Hebrew word for wounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a double Emphasis either it may signifie that he was pierced through as with a dart or that he was tormented or pained as women or other creatures are wont to be that bring forth with pain and torment at the time of their travail for the word in the Text last cited comes regularly from a root that signifies properly to be in pain as women are when they bring forth It was our transgressions that gave Christ his deadly wounds it was our sins that smote him and bruised him Look as Zippora said to Moses Exod. 4. 25. Surely a bloody husband art thou to me so may Christ say to his Church surely a bloody spouse hast thou been to me Christ's spouse may look upon him and say It was I that have been that Judas that have betrayed thee it was I that was the souldiers that murdered thee It was my sins that brought all sorrows and sufferings all mischiefs and evils upon thee I have sinned and thou hast suffered I have eaten the sower Grapes and thy teeth were set on edge I have sinned and thou hast died I have wounded thee and thou hast healed me It is the wisdom and oh that it might be more and more the work of every believer to look upon an humble Christ with an humble heart a broken Christ with a broken heart a bleeding Christ with a bleeding heart a wounded Christ with a wounded heart according to that Zech. 12. 10. Christ was wounded bruised and cut off for sinners sins When Christ was taken by the souldiers he said If ye seek me let these go their way Christ was willing that the hurt which sinners had done to God and the debt which they owed to him should be set upon his score and put upon his account and the Apostle mentions it as a remarkable thing That Christ died for the ungodly Rom. 5. 8. The just for the unjust 1 Pet. 3. 18. our sins were the meritorious cause of Christ's sufferings Christ did not suffer for himself for Heb. 4. 15. cap. 7. 26. he was without sin neither was guile found in his mouth The grand design errand and business about which Christ came into the world was to save sinners He had his 1 Tim. 1. 15. Mat. 1. 21. name Jesus because he was to save is people from their sins he died for our sins not only for our good as the final cause but for our sins as the procuring cause of his death He was delivered for our offences Christ died Rom. 4. 25. 1 Cor. 15. 3. for our sins according to the scriptures that is according to what was typified prophesied and promised in the blessed Scriptures Gal. 1. 4. He gave himself for our sins 1 Pet. 2. 24. Who his own self bare our sins in his own body upon the tree by whose stripes ye were healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Testament hath not the like two relatives at once in the original as if I should say by whose stripes of his we are healed Peter saith Estius alludes to the stripes that servants receive from their cruel masters therefore he return to the second person ye are healed here you see that the Physician 's blood became the sick man's salve we can hardly believe the power of sword-salve But here is a mystery that only the Gospel can assure us of that the wounding of one should be the cure of another Oh what an odious thing is sin to God that he will pardon none without blood yea without the blood of his dearest son Oh what a Hell of wickedness Heb. 9. 22. 1 Pet. 1. 18 19. must there be in sin that nothing can expiate it but the best the purest the noblest blood that ever run in veins Oh what a transcendent evil must sin be that nothing can purge it away but death but the death of the Cross no death but an
is the highest discovery of the Lords hatred and indignation of sin that ever was or will be 'T is true God discovered his great hatred against sin by turning Adam out of Paradise and by casting the Angels down to hell by drowning the old world and by raining hell out of heaven upon Sodom and Gomorrah and by the various and dreadful judgments that he has been a pouring forth upon the world in all ages but all this hatred is but the picture of hatred to that hatred which God manifested against sin in causing the whole curse to meet upon our crucified Lord as all streams meet in the sea 'T is true God discovers his hatred of sin by those endless easless and remediless torments that he inflicts upon Devils and damned spirits but this is no hatred to that hatred against sin which God discovered when he opened all the flood-gates of his envenom'd wrath upon his Son his own Son his only Son his Son Isa 53. 5 6. Prov. 8. 30 31. Matth. 3. ult that always pleased him his Son that never offended him Should you see a father that had but one son and he such a son in whom he always delighted and by whom he had never been provoked a son that always made it his business his work his heaven to promote Joh. 8. 49 50. the honour and glory of his father a son who was always Joh. 9. 4. most at ease when most engaged in his fathers service Joh. 4. 34. a son who counted it his meat and drink to do his father's will now should you see the father of such a son inflicting the most exquisite pains and punishments tortures and torments calamities and miseries upon this his dearest son you would readily conclude that certainly the sins the offences that have put the father upon exercising such amazing such matchless severity fury and cruelty upon his only Son are infinitly hateful odious Jer. 44. 4. Zech. 8. 17. The Rabbins to scare their Scholars from sin used to tell them that sin made God's head ache but I may say sin hath made Christs head ache and his heart ach too and and abominable to him Now if you please but to cast your eye upon the actings of God the Father towards Jesus Christ you will find that he hath inflicted more torments and greater torments upon the Son of his dearest love than all mortals ever have or could inflict upon their only sons Isai 53. 6. The Lord hath laid upon him the iniquity of us all Heb. Hath made the iniquities of us all to meet on him or to light or fall on him rather God made all the penalties and sufferings that were due to us to fall upon Jesus Christ as a man is wont to fall with all his might in a hostile manner upon his enemy God himself inflicted upon dear Jesus whatsoever was requisite to the satisfying of his Justice to the obtaining of pardon and to the saving of all his elect vers 10. It pleased the Lord to bruise him he hath put him to grief all the devils in hell nor all the men upon earth could never have bruised or put to grief our Lord Jesus if it had not pleased the Lord to bruise him and put him to grief he had never been bruised or put to grief O how should this work us to look upon sin with indignation Suppose a man should come to a Table and there should be a knife laid at his Trencher and it should be told him this is the very knife that cut the throat of your child or father if this person should use this knife as any other knife would not every one say Surely this man had but very little love to his father or his child who can use this bloody knife as any other knife So when you meet with any temptation to sin O then say This is the very knife that cut the throat of Jesus Christ that pierced his sides that was the cause of his sufferings and that made Christ to be a curse and accordingly let your hearts rise against it Ah how well doth it become Christians to look upon sin as that accursed thing that made Christ a curse and accordingly to abhorr it Oh with what detestation should a man fling away such a knife and with the like detestation should every Christian fling away his sins as Ephraim did his Idols Get you Hosea 14. 8. Isa 2. 20. cap. 30. 22. hence what have I any more to do with you Sin thou hast slain my Lord thou hast been the only cause of the death of my Saviour Let us say as David Is not this the 2 Sam. 23. 17. blood of the men that went in jeopardy of their lives so is not this the sin that poured out Christ's blood oh how should this enrage our hearts against sin because it cost Heb. 2. 10. the Captain of our salvation not the hazard but the very loss of his life God shewed Moses a tree wherewith he Exod. 15. 25. might make the bitter waters sweet but lo here is a tree wherewith ye may make the sweet waters of sin to become bitter Look upon the tree on which Christ was crucified remember his Cross and the pains he suffered thereon and the seeming sweetness that is in sin will quickly vanish when you are sollicited to sin cast your eye upon Christ's Cross remember his astonishing sufferings for sin and it will soon grow distasteful to your souls for how can that chuse but be hateful to us if we seriously consider how hurtful it was to Jesus Christ who can look upon the Cross of Christ and excuse his sin as Adam did saying The woman which thou gavest me she Gen. 3. 12. gave me of the tree and I did eat who can look upon the Cross of Christ and colour his sin as Judas did saying Hail Matth. 26. 49. Master who can look upon the Cross of Christ and deny his sin as Gehazi did saying Thy servant went no whither 2 Kings 5. 25. who can look upon the Cross of Christ and defend his sin as Jonah did saying I do well to be angry O sirs where is Jonah 4. 9. that hatred of sin that use to be in the Saints of old David could say I hate vain thoughts and I hate every false Psal 119 104 113 128. Rom. 7 15. way and Paul could say what I hate that do I. 'T is better saith one to be in hell with Christ than to be in heaven with sin O how odious was sin in the Saints eye The primitive Christians chose rather to be cast to Lyons without Ad leonem magis qnà m lemonem saith Tertullian than to be left to lusts within so great was their hatred of sin I had rather saith Anselm go to hell pure from sin than to heaven poluted with that guilt I will rather saith another leap into a Bonfire than wilfully to sin
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
Old Age to Covetousness and Frowardness Common experience tells us that many times Wantonness is the Sinners darling in the time of his youth and Worldliness his darling in the time of his age and without controversie Christians distinct and peculiar Ages may more strongly incline them to this or that Sin rather than any other or 5thly It may arise from that distinct and particular way of Breeding and Education which he has had Now to arm such Christians against their special Sins their peculiar sins whose Sins are advantaged against them either by their constitutions and complexion or else by their particular Calling or else by their outward state and condition or else by their distinct and peculiar ages or else by their particular way of Breeding and Education is my present work and business for though the raigning power of this or that special peculiar Sin be broken in a mans Conversion yet the remaining life and strength that is still left in those corruptions will by Satan be improved against the growth peace comfort and assurance of the soul Satan will strive to enter in at the same door and by the same Dalilah by which he hath betrayed and wounded the soul he will do all he can to do the soul a further mischief Satan will be still a reminding of the soul of those former sweets pleasures profits delights and contents that have come in upon the old score so that it will be a hard thing even for a Godly man to keep himself from his Iniquity from his special or peculiar Sin which the Fathers commonly call though not truly peccatum in delitiis a mans special darlin and beloved Sin Well Christians remember this once for all viz. That sound Conversion includes a noble and serious revenge upon that Sin which was once a mans beloved bosom darling Sin 2 Cor. 7. 11. Yea what clearing of your selves yea what Indignation yea what fear yea what vchement desire yea what zeal yea what revenge You see this in Cranmer who when he had subscribed with his right hand to that which was against his Conscience he afterwards as a holy revenge put that right hand into the flames so Mary Magdalen takes that hair of hers Of all Sins saith the sound Convert I am resolved to be avenged on my once beloved bosom darling Sins by which I have most dishonoured God and wronged my own precious and immortal soul and by which I have most endangered my everlasting Estate Having thus cleared up my way I shall now endeavour to lay before you some special remedies means or helps against cherishing or keeping up of any special or peculiar Sin either in heart or life against the Lord or against the light and conviction of a mans own Conscience First Cherrishing or keeping up of any special or peculiar Sin either in heart or life against the Lord or against the light and conviction of a mans own Conscience will hinder assurance these several ways First It will abate the degrees of our Graces and so make them more undiscernable Now grace rather in its degrees than in its sincerity or simple being only is that which gives the clearest evidence of a gracious estate or of a mans interest in Christ Sin lived in is like a Vermin to the Tree which destroys the fruit Grace cannot thrive in a sinful heart In some soyl Plants will not grow The cherrishing of Sin is the withering of Grace The casting of a favourable eye on any one special Sin hinders the growth of Grace If a man has a choyce Plant or Flower in his Garden and it withers and shrevils and is dying he opens the ground and looks at the root and there finds a Worm gnawing the root and this is the cause of the Flowers fading the Application is easie Secondly The cherrishing of any special peculiar Sin or the keeping up of any known transgression against the Lord and against the light of a mans own Conscience will hinder the lively actings and exercise of grace it will keep Grace at an under so that it will hardly be seen to stir or act yea it will keep Grace so down that it will hardly be heard to speak When a special or peculiar Sin is entertained it will exceedingly mar the vigorous exercises of those graces which are the evidences of a lively Faith and of a gracious state and of a mans Interest in Christ Grace is never apparent and sensible to the soul but while it is in action therefore want of action must needs cause want of assurance Habits are not felt immediately but by the freeness and facility of their acts of the very being of the soul it self nothing is felt or perceived but only its acts The fire that lyâ—th still in the flint is neither seen nor felt but when you smite it and force it into act it is easily discernable For the most part so long as a Christian hath his graces in lively action so long he is assured of them He that would be assured that this sacred fire of grace is in his heart he must blow it up and get it into a flame But Thirdly The cherrishing of any special Sin or the keeping up of any known transgression in heart or life against the Lord and against the light of a mans own Conscience so blears dimms and darkens the eye of the soul that it cannot see its own condition nor have any clear knowledge of its gracious state or of its interest in Christ c. Somtimes men in riding raise such a dust that they can neither see themselves nor their dearest Friends so as to distinguish one from another the Application is easie The Room somtimes is so full of smoak that a man cannot see the Jewels the Treasures that lyes before him so 't is here But Fourthly Cherrishing of any special or peculiar Sin or the keeping up of any known transgression against the Lord or against the light of a mans own Conscience provokes the Lord to withdraw himself his comforts and the gracious presence and assistance of his blessed Spirit without which presence and assistance the soul may search and seek long enough for assurance comfort and a sight of a mans interest in Christ before it will enjoy the one or see the other If by keeping up of any known transgression against the Lord you set the holy Spirit a mourning which alone can comfort you and assure you of your interest in Christ You may walk long enâ—ugh without comfort and assurance Lam. 1. 16. The Comforter that should relieve my Soul is far from me so in that 1 John 3. 21. It is supposed that a self-condemning heart makes void a mans Confidence before God The precious Jewel of Faith can be holden in no other place but in a pure Conscience that is the only Royal Palace wherein it must and will dwell 1 Tim. 1. 19. Holding Faith and a good Conscience Heb. 10. 22. Let us draw near with a
esteemed the most shameful the most dishonourable and infamous of all kinds of death and was usually therefore the punishment of those that had by some notorious wickedness provoked God to pour out his wrath upon the whol Land and so were hanged up to appease his wrath as we may see in the hanging of those Princes that were guilty of committing Numb 25. 4. Whordom with the Daughters of Moab and in the hanging of those Sons of Saul in the days of David when 2 Sam. 21. 6. there was a Famine in the Land because of Sauls perfidious oppressing of the Gibeonites nor was it without cause that this kind of death was both by the Israelites and other Nations esteemed the most shameful and accursed because the very manner of the death did intimate that such men as were thus Executed were such execrable and accursed wretches that they did defile the Earth with treading on it and would pollute the Earth if they should dye upon it and therefore were so trussed up in the Ayre as not fit to live amongst men and that others might look upon them as men made spectacles of Gods Indignation and Curse because of the wickedness they had committed which was not done in other kinds of death And hence it was that the Lord God would have his Son the Lord Christ to suffer this kind of death that even hence it might be the more evident that in his death he bare the Curse due to our sins according to that of the Apostle Christ hath Redeemed us from the Curse of the Law being made a Curse for us for it is written Cursed is every one that hangeth on a Tree The Gal. 3. 13. Chaldee translateth For because he sinned before the Lord he is hanged The Tree whereon a man was hanged the Stone wherewith he was stoned the Sword wherewith he was beheaded and the Napkin wherewith he was strangled they were all Buried that there might be no evil memorial of such a one to say This was the Tree Sword Stone Napkin wherewith such a one was Executed This kind of death was so execrable that Constantine made a Law that no Christian should dye upon the Cross he abolished this kind of death out oâ— his Empire When this kind of death was in use among the Jews it was chiefly inflicted upon Slaves that either falsly accused or treacherously conspired their Masters death But on whomsoever it was inflicted this death in all Ages among the Jews hath been branded with a special kind of ignominy and so much the Apostle signifies when he saith He abased himself to the death even to the Phil. 2. 2. death of the Cross I know Moses's Law speaks nothing in particular of Crucifying yet he doth include the same under the general of hanging on a Tree and some conceive that Moses in speaking of that Curse sore-saw what manner of death the Lord Jesus should die and let thus much sussice concerning Christs sufferings on the Cross or concerning his corporal sufferingâ— I shall now in the second place speak concerning Christs spiritual sufferings his sufferings in his Soul which were exceeding high and great Now here I shall endeavour to do two things First To prove that Christ suffered in his Soul and so much the rather because that the Papists say and write That Christ did not truly and properly and immediatly suffer in his Soul but only by way of simpathy and compassion with his body to the Mystical body and that his bare bodily sufferings were sufficient for mans Redemption 2. That the sufferings of Christ in his Soul were exceeding high and great for the first that Christ suffered in his Soul I shall thus demonstrate First Express Scriptures do evidence this Isa â—3 When thou shalt make his Soul an offering for sin he shall see his Seed c. Joh. 12. 27. Now is my Soul troubled and what shall I say Father save me from this hour but for this cause came I unto this hour Math. 26. 37. 38. He began to be sorrowful and very heavy These were but the beginings of sorrow he began c. Sorrow is a thing that drinks up our spirits and he was heavy as seeling an heavy load upon him v. 38. My Soul is exceeding sorrowful even unto death Christ was as full of sorrow as his heart could hold every word is Emphatical My Soul his Psal 6â— 1. 2. sorrow pierced his Heaven-born Soul As the Soul was the first Agent in transgression so it is here the first Patient in affliction The sufferings of his body were but Christs Soul was beleagured or compassed round round with sorrow as that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sounds 26 Math. 28 the body of his sufferings the soul of his sufferings were the sufferings of his Soul which was nòw beset with sorrows and heavy as heart could hold Christ was sorrowsul his Soul was sorrowful his Soul was exceeding sorrowsul his Soul was exceeding sorrowful unto death Christs Soul was in such extremity of sorrow that it made him cry out Father if it be possible let this Cup pass and this was with strong cryings and tears To cry and to cry Heb. 5. 7. with a loud voyce argues great extremity of sufferings Mark 14. 33. Mark saith And he began to be amazod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to be very heavy or we may more fully express it thus according to the original He begun to be gastred with wondersul astonishment and to be satiated filled brim full with heaviness a very sad condition All the sins of the Elect like a huge Army meeting upon Christ made a dreadful on-set on his Soul Luk. 22. 43 44. 'T is said He was in an Agony That 's a conflict in which a poor Creature wrestles with deadly pangs with all his might mustring up all his faculties and force to grapple with them and with-stand them Thus did Christ struggle with the Indignation of the Lord praying once and again with more intense fervency O that this Cup may pass away if it be possible let this Cup pass away while yet an Luk 22 42 43. Angel strengthened his outward man from utter sinking in the conslict Now if this weight that Christ did bare had been laid on the shoulders of all the Angels in Heaven it would have sunk them down to the lowest Hell it would have crackt the Axel-tree of Heaven and Earth It made His blood startle out of his body in congealed cloddered heaps The heat of Gods fiery Indignation made his blood to boil up till it ran over yea Divine wrath affrighted it out of its wonted Channel The Creation of Geâ— 1. the world cost him but a word he spake and the world was made but the Redemption of Souls cost him bloody sweats and Soul-distraction What conflicts what struglings with the wrath of God the powers of darkness what weights what burdens what wrath did he undergoe when his Soul
to prove this expression is very weighty because all the wrath that was due for all the sins of the Elect all whose sins were laid on Christ Isa 53. 6. was greater than the wrath which belonged to any one sinner though damned for his personal sinning and besides this if you do seriously consider those sufferings of Christ in his Agony in the Garden you may by them conjecture what hellish torments Christ did suffer for us In that Agony of his he was afraid and amazed and fell Math. 14. 33. vers 34. flat on the ground He began to be sore amazed and to be very heavy and saith unto them My soul is exceeding sorowful unto death and his sweat was as it were great Luk 22. 44. drops of blood falling down to the ground He did sweat clotted blood to such abundance that it streamed through his apparel and did wet the ground which dreadful Agony of Christ how it could arise from any other cause than the sense of the wrath of God parallel to that in Hell I know not Orthodox Divines do generally take Christs sufferings in his soul and the detaining his body in the grave put in as the close and last part of Christs sufferings as the true meaning of that expression He descended into Hell not only because these pains which Christ suffered both in body and soul were due to us in full measure but also because that which Christ in point of torment and vexation suffered was in some respect of the same kind with the torment of the damned For the clearing of this consider that in the punishment of the damned there are these three things 1 The perverse disposition of the mind of the damned in their sufferings 2. The duration and perpetuity of their punishment And 3. The punishment it self tormenting soul and body Of these three the first two could have no place in Christ Not the first Because Heb. 9. 14. Heb. 10. 5 6 7 8. Act. 2. 24. 1 Pet. 2. 24. 1 Cor. 6. ult he willingly offered himself a Sacrifice for our sins and upon agreement paid the Ransom fully Not the second Because he could no longer be held under sorrows and sufferings than he had satisfied Divine Justice and paid the price that he was to lay down And his infinit excellency and glory made his short sufferings to be of infinit worth and equivalent to our everlasting sufferings The third then only remaineth which was the real and sensible torments of his soul and body which he did really feel and experience when he was upon the Cross O Sirs What need you question Christs undergoing of Hellish pains when all the pains torments curse and wrath which was due to the Elect did fall on Christ and lye on Christ till Divine Justice was fully satisfied Though Christ did not suffer eternal death for sinners yet he suffered that which was equivalent and therefore the justice of God is by his death wholly appeased It is good seriously to ponder upon these Scriptures Psal 18. 5. The sorrows of Hell did compass me about Psal 88. 3. My soul is filled with evil and my life draweth near to Hell Psal 86. 13. Thou hast delivered my Soul from the nethermost Hell In these places the Prophet speaks in the person of Christ and the Papists themselves do confess that the Hebrew word Sheol that is here used is taken for Hell properly and not for the Grave therefore these places do strongly conclude for the hellish sorrows or sufferings of Christ So Act. 2. 27. Thou wilt not leave my Soul in Hell If Christs soul be not left or forsaken in Hell yet it follows it was in Hell not that Christ did feel the sorrows of Hell after death but that he did feel the very sorrows of Hell in his soul while he lived Certainly the whole punishment of body and soul which was due unto us Christ our Redeemer was in general to suffer and satisfie for in his own person but the torments and terrors of Hell and the vehement sense of Gods wrath are that punishment which did belong to the soul ergo Christ did suffer the torments and terrors of Hell By the whole punishment you are to understand the whole kind or substance of the punishment not all the circumstances and the very same manner the whole punishment then is the whole kind of punishment that is in body and soul which Christ ought to have suffered though not in the same manner and circumstance 1. neither for the place of Hell Locally Nor 2. For the time Eternally Nor 3. For the manner Sinfully When we say Christ was to suffer our whole punishment all such punishments as cannot be suffered without sin as desperation final reprobation are manifestly excepted Christ did bear all our punishment though not as we should have borne it that is 1. Sinfully 2. Eternally 3. Hellishly But he did so bear all our punishment as to finish all upon the Cross and in such sort as Gods justice 2 Col 14. 15. was satisfied his Person not disgraced nor his Holiness defiled and yet mans Salvation fully perfected We Hâ—b 9. 4 cap. 10. 15. constantly affirm that Christ did suffer the pains of Hell in his Soul with these three restrictions 1. That there be neither indignity offered to his Royal Person 2. Nor injury to his Holy Nature 3. Nor impossibility to his glorious work All such pains of Hell then as Christ might have suffered 1. His Person not dishonoured 2. His Nature with sin not defiled 3. His work of our Redemption not hindered we do stedfastly believe were sustained by our Blessed Saviour Consider a few things First Consider the adjuncts of Hell which are these four 1. The place which is Infernal 2. The time which is Perpetual 3. The darkness which is unspeakable 4. The Ministers and Torments the Spirits and Devils which are irreconcileable Now these adjuncts of Hell Christ is freed from for the dignity of his person it was not fit that the Son of God the Heir of Heaven should be shut up in Hell or that he should for ever be tormented who is never from Gods presence sequestred or that the light of the world should be closed up in darkness or that he who bindeth the evil Spirits should be bound by them c. Secondly Consider the effects or rather the defects of Hell which are chiefly these two First The deprivation of all vertue grace holiness Secondly The real possession of all Vice Impiety Blasphemy c. Now the necessity of the work of Christ doth exempt him from these effects for if he had been either void of grace or possessed with vice he could not have been the Redeemer of poor lost souls for the want of Vertue he could not have Redeemed others for the presence of sin he should have been Redeemed himself and from fretting Indignation and fearful Desperation the piety and sanctity of his Nature doth preserve him who
to be endured a thousand years me-thinks I could bear it but for ever that amazeth me Bellarmin out of Barocius tells us of a learned man De arte bene moâ—iendi who after his death appeared to his Friend complaining that he was adjudged to Hell-torments which saith he were they to last but a thousand thousand years I should think it tollerable but alass they are eternal The fire in Hell is like that stone in Arcadia I have read of which being once kindled could not be quenched There is no Estate on Earth so miserable but a man may be delivered out of it but out of Hell there is no deliverance It is not the prayer no not of a Gregory though never so great what ever they fable that can rescue any that is once become Hells Prisoner I might add other Scriptures out of the old Testament but let these suffice That there is such a place as Hell is prepared for the torment of the bodys souls of wicked impenitent Siners is most clear evident in the New Testament as well as in the Old Amongst the many that might be produced take these for a tast Mat. 5. 22. But I say unto you that whosoever is angry with his Brother without a cause rashly vainly and unreasonably shall be in danger of the Judgment whosoever shall say to his Brother Raca shall be in danger of the Councel but whosoever shall say thou Fool shall be in danger of Hell-fire Gr to or in the Gehenna of fire In this Scripture our Lord Jesus doth allude to the custom of punishing Offenders used among the Jews now there were three degrees of punishments that were used among the Jews First In every Town where there were a hundred and twenty Inhabitants there was a little Councel of three which judged smaller matters for which whipping or some pecuniary mulct was imposed Secondly There was a Councel consisting of three and twenty seven of these were Judges fourteen Assessors Josephus who were mostly of the Levites and to these were added two supernumeraries which made the twenty-three which the Hebrews generally say was the number that made up this second Councel Now this Councel sate in the Gates of the City and did judge of civil matters having also power of life and death Thirdly There was the great Synedrion or High-Court of Judicatory which consisted of seventy and two six chosen of every Tribe Now this Councel sate in the Court of the Temple and had all matters of greatest moment brought before them as Heresie Idolatry Apostacy Beza Somtimes they convented before them the High-Priest and somtimes false Prophets yea somtimes a whole Tribe as my Reverend Author thinks Now look as there is a gradation of sin so there is a gradation of punishment pointed at in this Scripture for the opening of which consider you have here three degrees of secret murder or of inward heart-murder And 1. The first is Rash anger Now this brings a man in danger of the Judgment By the judgment he means not the judgment of the three who judged of mony-matters but by judgment he means the Counsel of the three and twenty men Now they are called the Judgment because they judged of Murthers and inflicted death c. Now he that shall rashly vainly causelesly unseasonably be angry with his Brother he shall be liable to the punishments that are to be inflicted by the Judges Look what punishments they in the Sanhedrim inflicted upon actual and apparent Murderers the same were they liable to and did deserve at the hands of God who were guilty of this secret kind of Murther viz. Rash Anger From the different degrees of punishments among the Jews Christ would shew the degrees of punishment in another world according to the greatness of mens sins as if he should say Look as among you Jews there are different offences some are judged in your little Counsel of three and others are judged in your Counsel of three and twenty and others in your great Sanhedrim So in the high Court of Heaven some sins as Rash Anger are less punished and others are more sorely punished as when your Rash Anger shall break forth into railings c. In these words Whosoever is angry with his Brother without a cause shall be in danger of Judgment You may see that Christ gives as much to Rash Anger as the Jews did to Murther as if he should have said You Pharisees exceed all measure and bounds in your anger and with a malicious heart you rail upon the most innocent persons upon me and my Disciples but I would have you take heed of Rash Anger for you shall have greater torments in Hell for your Rash anger than those that Murderers suffer by your Counsel of three and twenty But these words he shall be in danger of Judgment do contain the reward and punishment of unlawful anger as if our Saviour had said Rash Anger shall not escape just punishment but shall be arraigned and summoned before Gods Tribunal at the dreadful day of Judgment when the angry man shall not be able to answer one word of a thousand The second kind of secret Murder is to say to our Brother 2. Whether the word Raca be Hebrew or some say as Syriack as others say or Chaldee it matters not for all agree in this that it is a word that notes scorn and contempt c. Lapide Vide Weemes on the judicial Law of Moses and Dr. Field of the Church Michael Maronita Raca that is say some O vain man others say it signifies a brainless Fellow and the learned Tremellius saith it signifies one void of judgment reason and brains Some will have this word Raca come of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Racos Cloth as though one should call a man a base patch or piece of cloath or beggarly Raca signifies an idle head a light brain for so Rik in the Hebrew to which the Syriack word Racha agreeth both in sound and sense signifieth light or vain Racha is a Syriack word and signifies say some these three things 1. Empty as empty of wealth or poor or as some empty of brains or wit or as others a light head or cock-brain wide and empty of wisdom or understanding 2. It signifies spittle or spit upon to signifie that they esteemed one another no better than the spittle they spat out of their mouths 3. It signifies contemned vile despised abject and in this signification one in his Proeme of the Syriack Grammer thinks it to be taken The Ethiopian expounds Racha thus He that shall say to his Brother be poor by contempt and of torne Garments shall be guilty of the Counsel such a one saith our Saviour Shall be in danger of the Counsel that is contract as great guilt unto himself and is subject to as severe a judgment in the Court of Heaven as any capital crime that is censured in the Sanhedrim or
3. 13. 15. He 's called the man Christ Jesus 1 Tim. 2. 5. 1 Cor. 15. 21. Since by man came death by man came also the resurrection of the dead God's justice would be satisfied in the same nature that had sinned 16. God's son made of a woman Gal. 4. 4. 17 Man 1 Tim. 2. 5. The man Christ Jesus 18. The son of David Mat. 1. 1. Mar. 12. 35. How say the Scribes that Christ is the son of David In that the Scribes and Pharisees knew and acknowledged according to the Scripture that Christ should be the son of David that is should be born and descend of the stock and posterity of David according to the flesh Hence we may easily gather the truth of Christ's humane nature that he was ordained of God to be true man as well as God in one and the same person for else he could not be the son of David Now that he must be the son of David even the Scribes and the Pharisees knew and acknowledged as we see here and this was a truth which they had learned out of the Scriptures and not only they but even the common sort of Jews in our Saviour's time John 7. 42. some of the common people spake thus Hath not the scripture said that Christ cometh of the seed of David and the Messiah was then commonly called the son Rom. 1. 3. of David so then Christ being of the seed of David after the flesh he must needs be true man as well as God for which cause he was incarnate in the due time appointed of God that is to say he being the son of God from everlasting did in time become man taking our nature upon him together with the infirmities of our nature sin only excepted John 1. 14. Now thus you see that the 18 denominations that are given to Christ in the blessed Scriptures do abundantly demonstrate the certainty of Christ's humane nature But Thirdly Christ took the whole humane nature he was truly and compleatly man consisting of flesh and spirit body and soul yea that he assumed the entire humane nature with whatever is proper to it Christ took to himself the whole humane nature in both the essential parts of man soul and body the two essential and constitutive parts of man are soul and body where these two are there 's the true man now Christ had both and therefore he was true man First Christ had a true humane and reasonable soul the reasonable soul is the highest and noblest part of man this is that which principally makes the man and hath the greatest influence into his being and essence if therefore Jesus Christ had only a humane body without a humane soul he had wanted that part which is most essential to man and so he could not have been looked upon as true and perfect man O Sirs Christ redeemed and saved nothing but what he assumed the redemption and salvation reach no farther than the assumption our soul then would have been never the better for Christ had he not taken that as well as our body Hence said Augustine Aug de civ Dei lib. 10. c. 27. p. 586 Therefore he took the whole man without sin that he might heal the whole of which man consists of the plague of sin And Fulgentius to the same purpose As Fulgent ad Thrasymund lib. 1. p. 251. the Devil smote by deceiving the whole man so God saves by assuming the whole man If he will save the whole man from sin he will assume the whole man without sin saith Nazianzen The Scriptures do clearly evidence that Christ had a real humane soul Mat. 26. 38. My soul is exceeding sorrowful even unto death every word is emphatical my soul his sorrows pierced his soul Psal 22. 16. and sorrowful round about even to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is heavy round about Look as the soul was the first Agent in transgression so it is here the first Patient in affliction to death that is this sorrow will never be finished or intermitted but by death My soul is exceeding sorrowful then Christ had a true humane soul neither was his Deity to him for a soul as of old men of corrupt minds have fancied for then our bodies only had been redeemed by him and not our souls if he had not suffered in soul as well as in body The sufferings of his body were but the body of his sufferings the soul of his sufferings were the sufferings of his soul which was now beset with sorrows and heavy as heart could hold John 12. 27. Now is my soul troubled and what shall I say The Greek word signifies a vehement commotion and perturbation as Herod's mind was troubled when he Mat. 2. 3. heard that a new King was born or as the Disciples were Mat. 14. 26. troubled when they thought they saw a spirit walking on the sea and cryed out for fear or as Zachary was troubled Luk. 1. 12. at the sudden sight of the Angel The rise and cause of Christ's soul-trouble was this the Godhead hiding it self from the humanitie's sense and the father letting out not only an apprehension of his sufferings to come but a present taste of the horrour of his wrath due to man for sin he is amazed overwhelmed and perplexed with it in his humanity and no wonder since he had the sins of all the Elect laid upon him by imputation to suffer for And so this wrath is not let out against his person but against their sins which were laid on him Now though Christ was here troubled or jumbled and puzzled as the word imports yet we are not to conceive that there was any sin in this exercise of his for he was like clean water in a clean vessel which being never so often stirred and shaken yet still keeps clean and clear neither are we to think it strange that the son of God should be put to such perplexities in this trouble as not to know what to say for considering him as man encompassed with our sinless infirmities and that this heavy weight of wrath did light upon him on a sudden it is no wonder that it did confound all his thoughts as man O Sirs look that as sin hath infected both the souls and bodies of the Elect and chiefly their souls where it hath its chief seat so Christ to expiate this sin did suffer unspeakable sorrows and trouble in his soul as well as torture in his body for my soul is troubled saith he Though some sufferings of the body be very exquisite and painful and Christ's in particular were such yet sad trouble of mind is far more grievous than any bodily distress as Christ also found who silently bare all his outward troubles but yet could not but cry out of his inward trouble Now is my soul troubled Isa 53. 10. Thou shalt make his soul an offering for sin when Christ suffered for us our sins were laid upon
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
Christ be not God yea God-man then we shall never be able to answer all the challenges that either divine Justice or Satan can make upon us whatsoever the justice of God can exact that the blood of God can discharge now the blood of Christ is the blood of God as I have evidenced in the second Reason by reason of the hypostatical union the humane nature being united to the divine the humane nature did suffer the Divine did satisfie Christ's Godhead did give both Majesty and Essicacy to his sufferings Christ was sacrifice Priest and Altar He was Sacrifice as he was man Priest as he was God and man and Altar as he was God it is the property of the Altar to sanctifie the thing offered Mat. 23. 19. on it so the Altar of Christ's divine nature sanctified the sacrifice of his death and made it meritorious Man sinned and therefore man must satisfie Therefore the humane nature must be assumed by a surety for man cannot do it If an Angel should have assumed humane nature it would have polluted him Humane nature was so defiled by sin that it could not be assumed by any but God Now Christ being God the Divine nature purified the Humane nature which he took and so it was a sufficient sacrifice The person offered in sacrifice being God as well as man This is a most noble ground upon which a believer may challenge Satan to say his worst and to do his worst let him present God as terrible yea as a consuming Heb. 12. 29. fire let him present me as odious and abominable Zecha 3. 2 3. in the sight of God as once he did Joshuah let him present me before the Lord as vile and mercenary as once he did Job let him aggravate the heighth of God's displeasure Job 1. 9 10 11. and the heighth and depth and length and breadth of my sins I shall readily grant all and against all this I will set the infinite satisfaction of dear Jesus this I know that though the justice of God cannot be avoided nor bribed yet it may be satisfied Here is a proportionable satisfaction here is God answering God 'T is a very noble plea of the Apostle who is he that condemneth Rom. 8. 34. it is Christ that died let Satan urge the justice of God as much as he can I am sure that the justice of God 1 John 1. 7 8 9. makes me sure of Salvation and the reason is evident because his justice obligeth him to accept of an adequate satisfaction of his own appointing The justice of God maketh me sure of mine own happiness because if God be just that satisfaction should be had when that satisfaction is made Justice requireth that the person for whom it is made shall be received into favour I confess that unless God had obliged himself by promise there were no pressing his justice thus far because Noxa sequitur caput There was mercy in the promise of sending Christ Gen. 3. 15. Had not Christ stept in between man's sin Gods wrath the world had fallen about Adam's ears out of mercy to undertake for us otherwise we cannot say that God was bound in justice to accept of satisfaction unless he had first in mercy been pleased to appoint the way of a surety Justice indeed required satisfaction but it required it of the person that sinneth Gen. 2. 17. But of the tree of the knowledg of good and evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely die or dying thou shalt die or as others read the words thou shalt surely and shortly or suddenly die and without controversie every man should die the same day he is born The wages of sin is death and this wages Rom. 6. 23. should be presently paid did not Christ as a boon beg poor sinners lives for a season for which cause he is called the Saviour of all men not of eternal preservation 1 Tim. 4. 10. but of temporal reservation it was free and noble mercy to all mankind that dear Jesus was promised and provided sealed and sent into the world that some might be eternally saved and the rest preserved from wrath for Jâ—hn 6. 27. a time Here cometh in mercy that a surety shall be accepted and what he doth is as if the person that offended should have done it himself Here is mercy and salvation surely bottomed upon both ah what sweet and transcendent comfort flows from this very consideration That Christ is God But Fourthly the great and glorious majesty of God required it that Christ should be God God the father being a God of infinite holiness purity justice and righteousness none but he who was very God who was essentially one with the father could or durst interpose John 10. 30. cap. 14. 9 10 11. c. between God and fallen man The Angels though they are glorious creatures yet they are but creatures and could these satisfie divine justice and bear infinite wrath and purchase divine favour and reconcile us to God and procure our pardon and change our hearts and renew our natures and adorn our souls with Grace and yet all these things must be done or we undone and that for ever Now if this were a work too high for Angels then we may safely conclude that it was a work too hard for fallen man Man was once the mirrour of all understanding the Hicroglyphick of Wisdom but now quantum mutatus ab illo there is a great alteration for poor sorry man is now sent to school to learn wisdom and instruction of the beasts birds and creeping things he is sent to the Pismire to learn providence Prov. 6. 6 To the Stork and to the Swallow to learn to make a right use of time Jer. 8. 7. To the Oxe and the Ass to learn knowledg Isa 1. 3. And to the fowls of the Air to learn confidence Mat. 6. Man that was once a master of knowledg a wonder of understanding perfect in the science of all things is now grown blockish sottish and senseless and therefore altogether unfit and unable to make his peace with God to reconcile himself to God c. But Fifthly and lastly that Christ's sufferings and merits might be sufficient it was absolutely necessary that he should be God The sin of man was infinite I mean in finitely punishable if not infinite in number yet infinite in nature every offence being infinite it being committed against an infinite God No creature could therefore satisfie for it but the sufferer must be God that so his infiniteness might be answerable to the infiniteness of men's offences There was an absolute necessity of Christ's sufferings partly because he was pleased to substitute himself in the sinner's stead and partly because his sufferings only could be satisfactory Now unless he had been man how could he suffer and unless he had been God how could he satisfie offended Justice
accursed death Oh what a Leprosie is sin that it must have blood yea the blood of God to take it away Now thus you have seen 1. That the sufferings of Christ have been free and voluntary and not constrained or forced 2. That they have been very great and heinous 3. That the punishments which Christ did suffer for our sins were in their parts and kinds and degrees and proportion all those punishments which were due unto us by reason of our sins and which we our selves should otherwise have suffered 4. That Jesus Christ did feel and suffer the very torments of Hell though not after a hellish manner 5. That he that did feel and suffer the torments of hell though not after a hollish manner was God-man 6. That the punishments that Christ did sustain for us must be referred only to the substance and not to the circumstances of punishment 7. That the meritorious cause of all the sufferings of Christ were the sins of his people Now to that great question of giving up your account at last according to the import of Eccles 11. 9. cap. 12. 14. Mat. 12. 14. cap. 18. 23. Luk. 16. 3. Ram. 14. 10. 2 Cor. 5. 10. Heb. 9. 27. cap. 13. 17. 1 Pet. 4. 7. those ten Scripures in the margent you may in the fourth place make this safe noble and happy plea Oh blessed God Jesus Christ hath suffered all those things that were due unto me for my sin he hath suffered even to the worst and uttermost for all that the Law threatned was a curse and Christ was made a curse for me Gal. 3. 13. he knew no sin but was made sin for me 2 Cor. 5. 21. and what Christ suffered he suffered as my surety and in my stead and therefore what he suffered for me is as if I had suffered all that my self and his sufferings hath appeased thy wrath and satisfied thy justice and reconciled thee to my self For God was in Christ reconciling the 2 Cor. 5. 19. world to himself not imputing their trespasses unto them And he hath reconciled both Jews and Gentiles unto God in one body on the Cross having slain enmity thereby Jesus Christ took upon him all my sins they were all of them laid upon him and he bare or suffered all the wrath and punishment due for them and he suffered all as my surety in my stead and for my good and thou didst design him for all this and accepted of its sufficient and effectual on my behalf Oh with what comfort courage and confidence may a believer upon these considerations hold up his head in the great day of his account Let me now make a few inferences from the consideration of all the great and grievous sufferings of our Lord Jesus Christ and therefore First Let us stand still and admire and wonder at the love of Jesus Christ to poor sinners that Christ should rather dye for us than the Angels they were creatures of a more noble extract and in all probability might have brought greater revenues of glory to God yet that Christ should pass by those golden vessels and make us vessels of glory Oh what amazing and astonishing love is this This is the envy of Devils and the admiration of Angels and Saints The Angels were more honourable and excellent creatures than we they were celestial spirits we earthly bodies dust and ashes they were immediate attendants upon God they were as I may say of his privy chamber we servants of his in the lower house of this world farther remote from his glorious presence their office was to sing Hallelujahs Songs of praise to God in the heavenly Paradise ours to dress the Garden of Eden which was but an earthly Paradise they sinned but once and but in thought as is commonly thought but Adam sinned in thought by lusting in deed by tasting and in word by excusing why did not Christ suffer for their sins as well as for ours or if for any why not for theirs rather than ours Even so O Father for so it pleased thee We move this question not as being curious to search thy secret counsels O Lord but that we may be the more swallowed Mat. 11. 26. up in the admiration of the breadth and length and depth and height of the love of Christ which passeth knowledg The Apostle being in a holy admiration of Eph. 3. 18. 19. Christ's love affirms it to pass knowledg that God who is the eternal Being should love man when he had scarce Prov. 8. 30 31. a Being that he should be enamoured with deformity that he should love us when in our blood that he should pity us when no eye pitied us no not our own Oh such was Christ's transcendent love that man's extreme Ezek. 16. misery could not abate it the deploredness of man's condition did but heighten the holy flame of Christ's love 't is as high as Heaven who can reach it 't is as low as Hell who can understand it Heaven through its glory could not contain him man being miserable nor Hell's torments make him refrain such was his perfect matchless love to fallen man that Christ's love should extend to the ungodly to sinners to enemies that were in arms of rebellion against him yea not only so but Rom. 5. 6 8 10. that he should hug them in his arms lodg them in his bosom dandle them upon his knees and lie them to his breasts that they may suck and be satisfied is the highest improvement of love That Christ should come from the Isa 66. 11 12 13. eternal bosom of his father to a Region of sorrow and John 1. 18. Isa 53. 4. 1 Tim. 3. 16. John 17. 5. Mat. 25. death that God should be manifested in the flesh the Creator made a creature that he that was cloathed with glory should be wrapped with rags of flesh that he that filled Heaven should be cradled in a manger that the God of Israel should fly into Egypt that the God of strength should be weary that the judg of all flesh should be condemned that the God of life should be put to death that he that is one with his father should cry out John 19. 41. of misery O my father if it be possible let this cup pass from me that he that had the keys of hell and death Mat. 26. 39. Rev. 1. 18. John 19. 41 42. should lie imprison'd in the Sepulchre of another having in his life time no where to lay his head nor after death to lay his body and all this for man for fallen man for miserable man for worthless man is beyond the thoughts of created natures The sharp the universal and continual sufferings of our Lord Jesus Christ from the cradle to the cross does above all other things speak out the transcendent love of Jesus Christ to poor sinners That wrath that great wrath that fierce wrath that pure wrath that infinite wrath that
Of Oneness Of Christ's Oneness with the Father pag. 233 234. 235 P Of the Papists The ridiculous and superstitious devices of the Papists detected c. pag. 311 312 313 Of Pardon of sin That all the sins of believers are pardoned at once and actually unto them is proved by ten Arguments pag. 73 to 76 All a believer's sins are fully and finally pardoned at the hour of his death pag. 76 77 God looks not upon those as sinners whose sins are pardoned pag. 77 78 79 Pardon takes off our obligation to suffer eternal punishment pag. 79 80 Of Peace of Conscience The imputed righteousness of Christ is the only true basis bottom and ground for true peace and quiet of conscience pag. 348 349 350 351 352 353 Of the several Pleas that every sincere Christian may form up as to the ten Scriptures in the Old and New Testament that refer either to the General Judgment or to the particular Judgment that will pass upon every Christian immediately after death The first Plea pag. 72 73 The second Plea pag. 88. 89 The third Plea pag. 94 95 96 97 The fourth Plea pag. 288 289 313 314 315 The fifth Plea pag. 338 339 The sixth Plea pag. 373 The seventh Plea pag. 378 379 Of prizing Christ The Sufferings of Christ should raise up our hearts to a very high prizing of Christ pag. 300 301 302 303 Q Q. What that faith is that gives a man an interest in Christ c pag. 54. to 59 Q. Whether in the General Judgment or in that Particular Judgment that will pass upon all the Saints after death whether their infirmities or enormities their weaknesses or wickednesses shall be brought into the Judgment of discussion and discovery or no that they shall not is proved at large pag. 59 to 73 R Reasons Several weighty Reasons why Christ did partake of both Natures pag. 249 to 260 Of the Work of Redemption That the work of Redemption was a very great work pag. 263 264 265 266 267 Revelations the 19. 8. opened and applied pag. 334 335 336 Of the Righteousness of Christ Of the excellency and glory of Christ's Righteousness pag. 315 to 339 Nine strong Consolations that flow from the Imputation of Christ's Righteousness pag. 339 to 365 Of Running to Christ Vnder all our fears doubts conflicts we should still run to Christ pag. 308 309 310 311 S Of Satisfaction That God doth stand upon satisfaction and will not forgive one sin without it is made evident by five Arguments pag. 320 to 324 Of Sincerity When a man's heart is sincere with God pag. 1 2 3 Of Sin many weighty things about it Four ways to know when sin is indulged pag. 3 4 Thirteen Arguments to prove that no Godly man does or can indulge himself in any course or way or trade of Sin pag. 4 to 14 Ten Arguments to shew the folly vanity and falshood of that opinion that is received and commonly avowed by Ministers and Christians viz. That every Godly person hath his beloved sin his bosom sin pag. 14 to 24 First All wicked men have their beloved sins their darling sins c. pag. 24 25 Secondly The Elect before their conversion have had their beloved sins c. pag. 25 Thirdly after conversion the hearts of the Elect are most set against those sins which were once their beloved sins c. pag. 25 Fourthly After conversion a sincere Christian endeavours to be most eminent in that particular grace which is most contrary to that sin which was once his beloved sin c. pag. 25 26 Fifthly Though no Godly man hath any beloved sin yet every Godly man hath one sin or other to which they are more prone than to others pag. 26 27 28 29 Eight remedies against keeping up of any special sin either in heart or life against the Lord or against the light and convictian of a man 's own conscience pag. 29 to 42 Five and twenty Arguments against keeping up of any special sin in heart or life against the Lord or against the light of a man 's own conscience pag. 42 to 50 Of the sufferings of Christ See pag. 97 to 105 The true reasons why the Sufferings of Christ though short yet have a sufficient power and vertue in them to satisfie God's justice pag. 272 273 274 Of the Sufferings of Christ in his body The Sufferings of Christ in his body largely opened pag. 105 to 121 Of the Sufferings of Christ in his Soul The Sufferings of Christ in his soul largely opened pag. 121 to 131 The Sufferings of Christ in his soul were very high and great and wonderful pag. 131 to 137 That Jesus Christ did feel and suffer the very Torments of Hell though not after an Hellish manner pag. 137 to 153 Christ's Sufferings for us should mightily endear Jesus Christ to us pag. 153 154 155 The punishments that Christ did suffer for us must be referred only to the substance and not to the circumstances of punishment pag. 284 285 286 The meritorious cause of Christ's Sufferings were the sins of his people pag. 286 287 288 Seven Inferences from the consideration of the great sufferings of Christ pag. 289 to 315 Of the Suretyship of Christ All the sins of believers were laid upon Christ their Surety pag. 80 81 82 83 84 85 Q. Whether God were not unjust to give Jesus Christ to be our Surety answered pag. 85 86 87 88 The Suretyship of Christ considered at large pag. 374 to 379 T Of Triumphing in Christ Jesus The Imputation of Christ's Righteousness affords us the highest reason to rejoyce and triumph in Christ Jesus pag. 354 355 356 357 358 Of a True penitential turning from all sin A True penitential turning from all sin lies in six particulars pag. 17 18 19 Five and twenty Arguments to work us to turn from all sin pag. 42 to 50 Of Types The Scape-goat was a most lively Type of Christ pag. 368 369 V Of Universal Obedience Five and twenty Arguments for Vniversal Obedience pag. 42 to 50 An objection against universal obedience answered pag. 50 51 Vniversal obedience consists in nine things pag. 51 to 55 Of our Unrighteousness Christ's mediatory righteousness takes away all our Vnrighteousness pag. 342 343 W Of Willingness Christ's sufferings should work in us the greatest willingness to suffer for Christ pag. 303 to 308 Of the works of God The same Works which are peculiar to God are ascribed to Christ in the blessed Scriptures pag. 225 226 227 Of Worship Divine honour and Worship is due to Christ and by Angels and Saints is given unto him pag. 227 228 229 First All inward Worship is due to Christ pag. 229 230 Secondly All outward Worship is due to Christ pag. 230 to 232 When Jesus Christ was declared to the world God did command even the most glorious Angels to worship him as his natural and coessential Son pag. 232 233 ERRATA PAge 5. line 1. read all p. 6. l. 22. r. I. p. 22. l. 13. r. our p. 34. l. 14. heat r. heart p. 8. l. 4. him r. them p. 80. l. 31. lai r. laid p. 89. l. 16. r. so p. 111. l. 26. r. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 112. l. 7. opinion r. opening p. 112. l. 20. nature r. water p. 112. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 125. l. 19. r. animam p. 174. m. r. Bernard p. 181. l. 23. r. to p. 188. m. r. summam paenae p. 197. l. 22. love r. lose p. 202. l. 1. reviled r. revealed p. 193. l. 36. the r. their p. 212. l. 18. r. not p. 133. m. r. Relinquit m. r. confut p. 137. l. 7. and r. the. p. 138. m. Rom. r. Act. p. 141. l. 8. Torments r. Tormentors p. 147. l. 11. Isa 5. r. Isa 50. p. 157. m. r. magnum p. 232. l. 30. any r. and. p. 234. l. 19. r. that l. 34. not r. nor p. 238. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 263. l. 30. given r. even p. 267. l. 21. into r. with with r. into p. 283. l. 14. their r. her blot out my wife and children p. 296. l. 4. deared r. dearest p. 311. l. 15. r. he did p. 321. l. 29. r. Secondly p. 336. m. hat r. that p. 354. l. 38. blot cut it in the fourth leaf of the Epistle Dedicatory l. 2. the r. this There are sundry other mistakes in pointings changes and transpositions of letters misfiguring of pages c. besides Some are omitted because they do not much disturb the sence others because they will not easily escape thy notice Share the faults between the Author's absence and the Printers negligence and then correct before thou readest
sins were not pardoned until you do repent then we should be left to an uncertainty whiles our sins be pardoned or when they will be pardoned for it may be long ere we repent as you see in David who lay long under the guilt of Murther and Adultery before he repented and you know Solomon lay long under many high sins before he repented c. and it may be more long ere we do or can know that we do truly repent of our sins But Ninethly If all sins were not forgiven at once then justification is not perfect at once but is more and more increased and perfected as more and more sins are pardoned which cannot consist with the true doctrine of justification Certainly as to the state of justification there is a full and perfect remission of all sins considered under the differences of time past present and to come as in the state of Condemnation there is not any one sin pardoned so in the estate of Justification there is not any one sin but is pardoned for the state of Justification is opposite to all Condemnation and Curse and Wrath. But Tenthly All agree that as to Gods eternal decree or purpose of forgiveness all the sins of his people are forgiven God did not intend to forgive some of their sins and not the rest but an universal and full and compleat forgiveness was fixedly purposed and resolved on by God Forgiveness of sins is a gracious act or work of God for Christ sake discharging and absolving believing and repenting persons from the guilt and punishment of all their sins so that God is no longer displeased with them nor will he ever remember them any more nor call them to an account for them nor condemn them for their sins but will look on them and deal with them as if they had never sinned never offended him Thirdly Consider that at the very moment of a Believers dissolution all his sins are perfectly and fully forgiven all their sins are so fully and finally forgiven them that at the very moment of their souls going out from the body there is not one sin of omission or commission nor any aggravation or least circumstance left standing in the book of Gods remembrance and this is the true reason why there shall not be the least mention made of their sins in their tryal at Christs Tribunal because they were all pardoned fully and finally at the hour of their death all debts were then discharged all scores were then crossed so that in the great day when the Books shall be opened and perused there shall not one sin be found but all blotted out and all reckonings made even in the blood of Christ Indeed if God should pardon some sins and not others he would at the same time be a friend and an enemy and we should be at once both happy and miserable which are manifest contradictions besides God doth nothing in vain But it would be in vain for God to pardon some sins but not all for as one leak in a Ship unstopped will sink the Ship and as one sore or one disease not healed nor cured will kill the body so one sin unpardoned will destroy the soul Fourthly God looks not upon those as Sinners whose sins are pardoned Luk. 7. 37. And behold a Woman in the City which was a sinner A notorious sinner a branded sinner mark it is not said behold a Woman which is a sinner but behold a Woman which was a sinner to note that sinners converted and pardoned are no longer reputed sinners Behold a Woman which was a sinner look as a man when he is cleansed from filth is as if he had never been defiled so when a Sinner is pardoned he is in Gods account as if he had never sinned Hence those phrases in Cant. 4. 7. Thou art all fair my love and there is no spot in thee Col. 2. 10. And ye are compleat in him who is the head of all principality and power as though he had said Because in himself he hath the Well-head of Glory and Majesty the which becometh ours in that he is also the head of his Church Col. 1. 21. And you that were somtime alienated and Enemies in your mind by wicked works yet now hath he reconciled ver 22. In the body of his flesh through death to present you holy and unblameable and unreproveable in his sight that is by his Righteousness imputed and imparted Ephe. 5. 27. That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish The word present is taken from the custom of solemnizing a Marriage first the Spouse was woed and then set before her Husband adorned with his Jewels as Rebecca was with Isaacs Rev. 14. 5. And in their mouth was found no guile for they are without fault before the Throne of God 1. They are without fault by imputation 2. By inchoation Hence Job is said to be a perfect man Job 1. And David to be a man after Gods own heart Act. 13. 22. The forgiven party is now looked upon and received with that love and favour as if he had never offended God and as if God had never been offended by him Hos 14. 1 2 4. Isa 54. 7 8 9 10. Jer. 31. 33 34 36 37. Luk. 15. 19 20 21 22 23. Here the sins of the Prodigal are pardoned and his Father receives him with such expressions of love and familiarity as if he had never sinned against him his Father never so much as objects any one of all his high sinnings against him Hence it is that you read of such sweet kind tender loving comfortable expressions of God towards those whose sins he had pardoned Jer. 31. 16. Refrain thy voyce from weeping and thine eyes from tears verse 20. Is Ephraim my dear Son is he a pleasant Child Math. 9. 2. Son be of good cheer thy sins are forgiven thee The Schools say that the remission of sins is not only oblativa mali but collativa boni a remotion of guilt but a collation of good Look as he that is legally acquitted of Theft or Murder is no more reputed a Thief or Murdeter so here Isa 50. 20. In those days and in that time saith the Lord the Iniquity of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found for I will pardon them whom I reserve Pardoned sin is in Gods account no sin and the pardoned sinner in Gods account is no sinner as the pardoned debtor is no debtor Where God hath pardoned a man there he never looks upon that man as a siner but as a just man Pardon of sin is an utter abolition of it as it doth reflect upon the person making him guilty and obliging him actually to condemnation in this respect the pardoned man is as free as if he had never sinned Therefore the Believer
the Penitent person hath insinite cause of rejoycing that God hath perfectly pardoned his sins and that he looks upon him no more a sinner but as a just and righteous person O Sirs what can the great God do more for your comfort and consolation and therefore never entertain any hard thoughts of God as if he were like those men who say they forgive with all their hearts and yet retain their secret hatred and inward malice as much as ever but for ever live in the saith of this truth viz. That when God doth pardon sin he takes it so away as that the party acquitted is no more looked upon as a sinner Now upon this consideration what a glorious plea hath every sincere Christian to make in the day of account But Fifthly Forgiveness takes off our obligation to suffer eternal punishment so that look as a forgiven Debtor is freed from whatsoever penalty his debt did render him liable to so is the forgiven sinner from the punishment it self In this respect Aristotle saith To forgive sin is not to punish it And Austin saith To forgive sin is not to inflict the punishment due unto it And the Schools say To remit the sin is not to impute the punishment When a King pardons a Thief his theft now shall not prejudice him The guilt obliging is that whereby the sinner is actually bound to undergoe the punishment due to him by the Law and passed on him by the Judge for the breach of it this is that which by the Schools is called the Extrinsecal guilt of sin to distinguish it from the intrinsecal which is included in the deordination of the act and which is inseparable from the sin And if you would know wherein the nature of forgiveness immediately and primarily consists it is in the taking off this Obligation and discharging the sinner from it Hence it is that the pardoned sinner is said not to be under the Law Rom. 6. 14. and not to be under the Curse Gal. 3. 13. and not to be under the sentence of Condemnation And according to this notion all Scripture-phrases are to be construed Rom. 8. 1. by which forgiveness is expressed God when he forgives sin he is said to cover them Psal 32. 1. Psal 85. 2. Rom. 4. 7. to remember them no more Isa 43. 25. Jer. 31. 34. Heb. 8. 12. To cast them behind his back Isa 38. 17. To throw him into the depth of the Sea Mica 7. 19. To blot them out as a Cloud Isa 4â— 22. And to turn away his face from them Psal 51. 9. By all which expressions we are not to think that God doth not know sin or that God doth not see sin or that God is not displeased with sin or that God is not displeased with Believers for their sins but that he will not so take notice of them as to enter into judgment with the persons for them So that the forgiven sinner is free from Obligation of the punishment as truly as surely as fully and as perfectly as if he had never committed the sin but were altogether innocent In every sin there are two things considerable First The offence which is done to God whereby he is displeased Secondly The Obligation of the man so offending him to eternal Condemnation Now remission of sin doth wholly lye in the removeing of these two so that when God doth Will neither to punish or to be offended with the person then he is said to forgive It is true there remains paternal and medicinal Chastisements after sin is forgiven but no offence or punishment strictly so taken And is not this a noble plea for a Believer to make in the day of account But Sixthly Consider that all the sins of Believers were laid upon Christ their Surety Heb. 7. 21 22. What 's that that is he became bound to God he became responsible to him for all their sins for all that God in justice could charge upon them and demand for satisfaction Isa 53. 5 6. Our Salvation was lai upon one that is mighty Psal 89. 19. Isa 63. 1. As Judah became a Surety to Jacob for Benjamin he engaged himself to his Father I will be Surety for him of my hand shalt thou require him if I bring him 〈◊〉 unto thee and set him before thee then let me bear the blame for ever Gen. 43. 9. Herein he was a Type of Christ that came of him who is both our Surety to God for the discharge of our debt and duty and Gods Surety to us for the performance of his Promises Father saith Christ I will take upon me all the sins of thy people I will be bound to answer for them I will Sacrifice my self for them at my hands do thou require satisfaction for their sins and a full compensation unto thy justicâ— I will dye I will lay down my 〈◊〉 I will make my soul an offering for sins I will become a Curse I will endure thy Wrath. O what unspeakable comfort is this that there is a Christ to answer for that which we could never answer Christ is a Surety in way of satisfaction undertaking for the Debts the Trespasses the Sins of his Elect in this respect it is that Christ is most properly called a Surety in regard of his taking upon him the sins of his Elect and undertaking to answer and make satisfaction unto the justice of God for them Christ interposeth himself betwixt the wrath of God and his people undertaking to satisfie their debts and so to reconcile them unto God Christ had nothing of his own to be Condemned for nothing of his own to be acâ—uitted from He was Condemned to pay your Debt as your Surety and therefore you cannot be Condemned too He was acquitted from it being paid as your Surety and therefore you cannot but be acquitted too He appeared the first time with your sin to his Condemnation He shall appear the second time without your sin unto your Salvation Heb. 9. 28. God the Father says to Christ Son if you would have poor Sinners pardoned you must take their Debts upon your self you must be their Surety and you must enter into Bonds to pay every farthing of that Debt poor Sinners owe you must pay all if you will undertake for them for I will neâ—er come upon them for it but on you Certainly these were some of those transactions that were between God the Father and God the Son from all Eternity about-the pardoning of poor sinners If ever thy sins be pardoned Christ must take thy Debts upon Himself and be thy Surety 2 Cor. 5. 21. He made him to be sin for us that knew no sin Christ was made sin for us 1. By way of imputation for our sins were made to meet upon him as that Evangelical Prophet hath it Isa 53. 6. And secondly by Reputation for he was reckoned among Malefactors ver 12. The way of pardon is by a translation of all our sins upon Christ it is