Dignitas personae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 satisfactionis detrahere nil potest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potest ratio est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est satisfactionâ— essentialis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est 2. The second part of the curse was separation from God and the sense of the loss of his favour and this also Christ underwent being for a time under the with drawment and loss of the feeling of God's love So much was before hand prophesied concerning him Psal 22. 1. and himself declareth that he bore it Mat. 27. 46. My God my God why hast thou forsaken mâ— It is true he was not left as to the dissolution of the personal union with the Divine Essence â—on 14. 11. and 10. 30. Heb. 9. 14. nâ—r as to the vertue and support of God's power and providence Psal 16. 8 9 Joh. 16. 32. nor as to grace and sanctification Col. 1. 19. It was needful that he should be always holy otherwise he had failed in the work which he came about but â—t was not needful that he should be always joyful yea considering his undertaking it was impossible that he should be so and therefore he was left only as to the communication of the effects of Divine love and favour which is that which the damned â—ye under in hell And this with what I delivered under the former head was the ground of his fear agony and bloody sweat c. Having proved that Christ suffered the very same which we should have suffered it naturally follows that he did it in way of a satisfaction for there is no other reason imaginable why God should thus punish a person who in himself was altogether innocent and one so dear to him as his own Son but that he stood charged as a Surety with our sins to make satisfaction to Divine Justice for them CHAP. VI. The satisfaction of Christ further established in that he suffered in our room He underwent death as a penalty our sins were laid on him He was made sin dyed for us bare our iniquities THE next thing which comes under consideration for the more full clearing that Christ hath satisfied for us is this that as he suffered the same which we should have suffered so he suffered it all in our room and stead It was before hand told that the Messiah should be cut off but not for himself Dan. 9. 26. He was to be penally cut off not upon his own account or for himself but for us This particular will be fully made out by considering these five things 1. In that he underwent death which God had constituted the punishment of sin and there being no â—use in himself why he should sufâ—r that penalty It unavoidably â—llows that it was because he stood â—arged with our offences I do not â—ow dispute whether God might â—ave made man obnoxious to â—ath in case he had never sinned â—e only question is what he hath â—one I will not deny but that â—od having given us our beings â—nd lives might without injuâ—ice have taken back what he â—ad given he might in way of doâ—inion and soveraignty have sent â— into the world to act our parts â—or a time and then remanded us â—to our state of not being again â—e only question is what he hath one and that in condecency to is wisdom goodness and righteâ—usness as governour of his creaâ—res and here we affirm that â—eath was appointed by God to be â—e wages of sin and that if man â—ad not sinned he should not have â—yed notwithstanding the possibility of dying which was in maâ— nature he should by the power â— God have been preserved froâ— actual dying Whatever he was obâ—noxious to in the constitution â— his nature he should for ever naâ— been free from death in the evenâ— And it was very consonant to Diâ—vine wisdom and goodness thâ— perfect righteousness and puriâ— should have been attended witâ— life and immortality and thâ— God should not take away thâ— being which he had bestowed but upon a faileur in reference tâ— the end for which it was given God appointed death to be thâ— punishment of sin Gen. 2. 17. Iâ— the day that thou eatest thereof thâ— shalt surely dye This being denounced only in case of sin wâ— are thence fully informed that iâ— man had not sinned he should noâ— have dyed To this it were â—asiâ— to subjoyn many other places oâ— Scripture Rom. 6. 23. The wagâ—â— of sin is death Rom. 5. 12. Death entred into the world by sin It came not in as a consequent of the frailty of humane nature but as the demeâ—it of the fall Hence death is called an enemy 1 Cor. 15. 26. God made not death saith â—he Apocryphal writer Now Jesus Christ having suffered death which was the punishment of sin and having had no sin of his own for which he could be punished it results by a necessary consequence that he suffered death as the penalty of our sins â—nd as he stood in our room Object Object But possibly it may be â—bjected that this interferes with our own doctrine For if death be the â—enalty of sin then for asmuch as Christ by bearing the penalty hath deâ—ivered us from every thing that is â—enal he should have delivered us from death too but not having delivered us from death we contradict â—ur selves in calling death the puâ—ishment of sin Answ I Answer All those for whoâ— Christ hath satisfied are delivered by him from death so far as it is penal So that though it be continued yet it is not as it is a punishment but in order to other ends sin and the curse being separate from it it is no more poisonous but medicinal Instead of a punishment it is become a priviledge Christ having unstung it and swallowed up the curse which was in it 1 Cor. 15. 54 55. it cannot hurt them though it seise them Instead of being an inlet to wrath it is an entrance to glory 2. Christ his suffering in our room will be made further out if we consider that our sins were laid on him Isa 53 6 7. The Lord laid on him the iniquity of us all he was oppressed and he was afflicted That it is the Messiah and none other who is intended throughout that whole Chapter hath been abundantly justified against the Jews and it is utterly impossible with any congruity and sense to apply it to any other And several testimonies taken hence are in the New Testament expresly applyed to Christ ver 1. Joh. 12 â—7 38. ver 4. Mat. 8. 17. ver 7 8. Act. 8. 28. ad 36. ver 12. Luke 22. 37. The attempts of Grotius in accommodating the whole to Jeremiah have been aâ—undantly refuted by Hoornbeck Alex. Morus and the learned Dr. Owen to whose writings I profess my self more beholding for a clear understanding of some things in â—he mystery of the Gospel than to â—ny mans besides Taking then at present for granted that it is to be understood of
which were the ends of it as he was King and Prophet 2. We would have it observed that there were some more primary and principal ends of Christ's death and others that were less principâ— and only secondary The more primary and principal end of his death was that he might give himself a ransome for sinners 1 Tim. 2. 6. be a propitiation for our offences 1 Joh. 2. 2. and become a sacrifice for sin Heb. 9. 26. and 10. 12. The secondary and less principal were that he might ratifie the truth of his doctrine and leave us an example of patience in suffering Now the adversaries insist only upon the subordinate and secondary ends of his death and altogether shut out the more principal and chief 3. We would distinguish betwixt the proper end of his death and those things which are the fruits and consequences of it through his having obtained that end The proper end of the death of Christ was the satisfying of God's justice and the vindicating his Law and Government Rom. 3. 25. and 4. 25. but the fruits and consequences of it through his having compassed that end are our deliverance from the curse and condemnation of the law Gal. 3. 13. Rom. 8. 34. The remission of our sins Col. 1. 14. justification at the Bar of God Rom. 5. 9. and a right and title to life 1 Pet. 3. 18. Rom. 5. 18. Having now premised these things we come to prove that the confirmation of the doctrine of the Gospel could not be the only not yet the principal end of the death of Christ 1. Because the truth of his doctrine was otherwise sufficiently established for being demonstrated to be from God there needed no further evidence of the truth of it and that it was from God was abundantly proved 1. By those motives of credibility and inbred evidence which it carried in it if we consider the Purity Majesty Plainness Fullness Method and Manner in which delivered it is not possible but that without further means of conviction we may be ascertained that God is the Author of it 2. God himself by the Testimony and Attestation of Miracles gave irrefragable evidence that it was true and from himself Heb. 2. 4. God bearing witness with signs and wonders and divers miracles c. Act. 2. 22. Jesus a man approved of God amongst you by miracles wonders and signs which God did by him in the midst of you c. and it was to these that Christ so often appealed for the truth of his doctrine Joh. 5. 36. I have a greater witness than that of John for the works which the Father hath given me to finish the same works that I do bear witness of me that the Father hath sent me Joh. 10. 25. The works that I do in my Fathers Name they bear witness of me So Joh 15. 24. and alibi And it was upon the conviction and evidence of these that the world received his doctrine Joh. 2. 23. Many believed in his Name when they saw the miracles which he did Joh. 3. 2. We know that â—hou art a Teacher come from God for no man can do these miracles â—hat thou dost except God be with â—im Joh. 7. 31. And many of the â—eople believed on him and said â—hen Christ cometh will he do more â—iracles then these which this man â—ath done So that there was no â—ecessity for Christ to have dyed in â—eference to this end his doctrine â—eing by other mediums sufficiâ—ntly confirmed had there never been any such thing as the death of Christ yet there wanted not sufficient grounds by which a Divine Revelation might be known Those that lived before the incarnation of Christ were not without sufficient evidence of the truth and divinity of the doctrine of Moses and the Prophets yet they had not this argument to establish and confirm them in the belief of it 3. The needlesseness of Christs dying in relation to the ascertaining the truth of his doctrine appears hence in that the highest argument and motive the Holy Ghost instanceth in in reference to the confirming any declaration oâ— God is God's Oath Heb. 6. 17 18. So that if this had been the supream end of the death of Christ I do not see how it was any wise necessary that Christ should havâ— dyed there having been other wayâ— and meâ—ns every way sufficient foâ— the attaining of that end yea â—annot understand how it is conâ—istent with the wisdome goodâ—ess and righteousness of God â—o have put an innocent person â—nd one so dear to him as his own Son to death when he might â—ave spared him and yet arrived â—t all he propounded by his sufâ—erings 2. If the confirming the truth of the Scripture had been the â—upream end of all the sufferings of Christ and if it be upon that â—ccount that he is so often said to â—ave dyed for us this is no more â—han what men are capable of doâ—ng yea than what the Martyrs â—ave actually done for they by sufferings blood and death have â—ealed and confirmed the truth of the Gospel and yet they are never said to have dyed for us or to have reconciled us to God by their blood yea instead of this it is expresly denied that they ever did or could dye for us in that sense and to that purpose thaâ— Christ did 1 Cor. 1. 13. Act. 4. 12. and by consequence there behoved to be other and greateâ— causes of the death and sufferingâ— of Christ then the sealing oâ— confirming the truth of his doctrine 3. It may from hence be further demonstrated that it was noâ— the supreame end of Christ's dying only to encourage us to believe the certainty of God's promise in reference to the free remission of sin because the Scripture every where assigns other ends namely that he might beaâ— our sins Rom. 4. 25. destroy thâ—e mity betwixt God and us Eph. 2. 16. save us from perishing anâ— give us a right to life Joh. 3. 16. So that the first Plea of the Sociniars remains confuted and overthrown 2. The second end instanced in and pleaded for as the impulsive cause of the sufferings and death of Christ is that he might give us an example of suffering with patience It is not denied but that the death of Christ is of singular import to these purposes 1 Pet. 2. 21. and 4. 1. Heb. 12. 2 3. but yet these were not the principal ends of his sufferings and death neither were they indispensably needful upon that score 1. Because the Old Testament Saints were patiently carried through suffering who though they lived in the faith of the death of Christ yet had not the lively example of the quality of his sufferings nor of his patience under them 2. Because upon these terms Christ should not be properly our Saviour but the act of saving us should be our own Christ should only chalk us the way to salvation whereas we should go in it and consequently the act of saving us should
surplusage he that was our creditor is become our debtor there is more honor ariseth to God from Christ's sufferings than he suffered dishonor by our sins 3ly For his wisdom how wonderfully is that display'd in the whole transaction the debt pay'd and yet the debtor forgiven sin punished and yet the sinner acquitted God at once infinitely righteous and withal gracious Death submitted to yet conquered c. See Eph. 1. 8. Eph. 3. 10. and as the Father is honoured through this transaction so is the Son hereby he gives demonstration of his love to mankind Rev. 1. 5. is rewarded for his sufferings with a numerous seed Isa 53. 10 11. And in recompence for his depression and humiliation he hath a name given him above every name Phil. 2. 7 8 9. Eph. 1. 21 22. and to overweigh his cross and shame he is crowned with dignity honour and glory Heb. 2. 9. Having thus far cleared our way by demonstrating that it is not against justice for one to be made suffer for anothers sin and having opened what conditions are necessary to render such a transaction righteous and that they all meet in the affair before us Before we come to the proof of Christ his having suffered what we should have suffered we desire further to premise these three things 1. We are to distinguish what is essential in the punishment from what only is accidental in it what it includes in its own nature from what ensueth through the weakness of the subject If we consider only what is absolutely included in the threatning we shall find no more but this namely that the sinner ought to undergo both as to sense and loss as much as it is possible for a creature to bear The law principally eyes the quality and the weight of the punishment not so much the duration and continuance The living and dying in Prison is no part of a man's debt neither is that the primary intention of the law towards any yet this comes justly to be his lot that will not or cannot pay his debt That which lyes then formally in the threatning is death Rom. 6. 23. wrath Rom. 2. 5. and the curse Gal. 3. 10. but that this is eternal ariseth meerly from the finiteness and weakness of the creature If a sinner could at once bear that which is proportionable and equal in justice to his crime and by so doing make satisfaction there might in time be an end of his punishment but this he cannot do â—nd therefore must suffer forever according to what he is capable of bearing Now Christ was to undergo only what was formally in the threatning to bear the weight of it and having by bearing of it made satlsfaction he was no ways concerned in the eternity and duration of the punishment justice it self discharging him the debt being pay'd 2. We must distinguish betwixt those effects which flow naturally from suffering and those which through the corruption of the party punished flow only accidentally from it If the Socinians would be pleased to take notice of this they would ease us the trouble of that thread-bare objection viz. that in case Christ underwent the punishment of the law he behoved to dispair and blaspheme forasmuch as these do not flow naturally from suffering but proceed meerly from the corruption and imbecillity of those that suffer A person may undergo punishment without either murmuring at the Judge who sentenceth him or reproaching the law by which he is condemned The blasphemy of a damned sinner ariseth in way of causation meerly from his own corruption his pains are at most but occasional of it and while he had mercies they issued in the like effects For the dispair of a damned person it proceeds hence that he knows he shall never make satisfaction nor extricate himself from under what he feels Now it was not possible that either of these should fall upon Christ not the first seeing he was perfectly holy in his nature without any principle of or inclination to sin Not the second in that he knew himself able to make God a satisfaction and foresaw and believed a glorious issue from all his pains 3. We must make a difference betwixt those sufferings which were directly in the threatning and those that were only consequentially â—in it Those that the humane nature may be made obnoxious to though it be holy and innocent and those that follow the humane nature as existing only in our sinful persons Christ assumed only the common nature of man and not the person of any man and therefore was neither subject to passionate disorders of mind nor painful sicknesses of body seeing these do not appertain to the essence of the humane nature but only attend it as it exists in our sinful persons These things being premised I come now to prove that Christ hath suffered what we should have suffered and that the same penalty which was due to us was inflicted on him the death and curse which the law denounced against the sinner Christ as the Surety bore The punishment which was due to us consisted of two parts death and the curse to be inflicted upon us and the favour of God to be suspended and withdrawn from us 1. That which was expresly denounced as the penalty of sin was death and the curse Gen. 2. 17. Deut. 27. 26. Rom 6. 23. Rom. 5. 12. Gal. 3. 10. And this and no less this very punishment and not an other did Christ undergo the same sentente of the law which should have been executed upon us was executed upon him There was a change of persons the Surety suffering for the Debtor the just for the unjust but no change of punishment at all Christ tasted death Heb. 2 9. was put to death Joh. 18. 31 32. became obedient unto death even the death of the Cross Phil. 2. 8. bore the curse Gal. 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us The Apostle having asserted in the 10. verse that every person who continues â—ot in all things which are writâ—en in the Book of the Law to do â—hem is cursed He here opens â—ow believers notwithstanding â—hat commination come to be â—eed from the curse namely beâ—ause Christ hath born it and for â—he proof of this he refers them â—o Deut. 21. 23. where they were â—aught so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Execraâ—o a Curse the abstract for the â—oncrete as is usual in Scripture 2 Câ—r 3. 9. and 5. 21 Eph. 5. 8. John 17 17. Rom. 3. 30. â—e the Texts in the Margin that is â—e underwent all the wrath which â—e law denounced particularly â—at death to which it only affixed â— curse By curse we may either â—nderstand the sentence of the law â—ecrating and condemning the sinâ—r which is called the curse â—tively or we may understand the execution of punishment according to that sentence which is the curse passively for in both respects Christ was made
a curse I would have well observed here that though hanging was reckoned always an ignominious kind of death yeâ— that it alone was an accursed death arose meerly from the constitution of the Law-maker and the declaration of the Law Whatever malefactors were hanged before the enacting and proclaiming of this Law we have no ground to believe that they were accursed and originally the curse was ceremonial being intended by God as a type of the moral curse which Christ was to bear Suspensus secundum legem ceremonialem est execrationi Deo nam alicqui neque secundum naturae legem nec secundum jura civilia neque per seipsum denique qui suspensus est Deo execrabilis Jun. Paralâ—ll l. 2. And here the providence of God is very observable that whereas suspension was not any oâ— the capital punishments prescribed by Moses neither was it the custome of the Jews to punish their malefactors with that kind of death Christ should dye by a Romane and not a Judaical law It is true that some after they were stoned to death were sometimes for the enormity of their fact put to the ignominy of Deut 21. 22. And he be to be put â—o death and thou hang him on a Tree oughâ— to be read and he be put to deâ—th and thou hang him on a Tree See Grot. and Fag on the place the Gibbet but otherwise it was no Judaick punishment and had Christ been executed according to a Mosaick law he could not have been Crucified But among the Romans it was a death to which they often used to put Traitors Thieves Murderers and Seditious persons Authores Seditionis aut tumultus pro qualitatis dâ—gnitate aut in crucem tolluntur aut besâ—tis objâ—câ—untur Paulus l. 5. tit 22. Now Christ being condemned by Pilate upon accusation of affecting the Soveraignty disturbing the Nation and being an enemy to Caesar Luc. 23. 2. Joh. 19. 12. underwent the death of the Cross which was the Roman punishment for these crimes Crucem autem irrogatam Christo tanquam seditionis auctori verissimè à multis notatum est eam enim pâ—nam ei crimini statuunt Romanae leges Grot. in Mat. 27. And as of all deaths it was the most painful and shameful summum supplicium Paul in Seâ—tent Extrema poena Apul. Servile supplicium Tacit. Pone crucem servo Juven So over all these there was in the death of Christ the curse of the law and the wrath of God And this together with the apprehension and sense of the withdrawment of his Fathers love of which more anone was the rise of that grief and horrour in the soul of Christ which the Holy Ghost by the several Evangelists so largely expresseth His soul was exceeding sorrowful Mat. 26. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undequaque tristis Bez. It signifies the soul surrounded and encompassed with an excess of sorrow beset with grief round about The soul depressed and bowed under dejection of mind the Holy Ghost seems to â—ave respect to Psal 116. 3. The â—orrows of death compassed me and â—he pains of hell got hold upon me â— found trouble and sorrow See â—lso Psal 22. 14. Mark expresseth â—t He began to be sore amazed and â—ery heavy Mar. 14. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— signifies an high degree of horâ—our and amazement Medici voâ—ant horripilationem when the hair â—ands up through fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ravissimè angebatur Bez. It imâ—lies much fear attended with restâ—â—eness and anxiety of mind Prae â—oerore pene concidere animo John â—presseth it Now is my soul trouâ—ed Joh. 12. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it sigâ—fieth great trouble through fear or grief Hence tartarus hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia terret omnia Luke satth he was in an agony Luke 22. 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth fear and commotion of mind upon the feeling and foresight of evil and danger yet not so as to be dispirited or disheartned From hence also proceeded his bloody sweat ibid. his sweat was as it were great drops of blood Tears were not sufficient evidences of his inward sufferings nor could the sorrows of his heart be vented enough at his eyes but the innumerâ—ble pores of his body must represent and speak the bitter anguish of his soul There is no instance can parallel it That a person under no distemper of body who before hand had agreed to lay down his life and was now willing to do it A person perfectly innocent both in nature and life under no accusation of conscience as to personal â—uilt free from all solicitude in â—eference to the cares of the world and câ—â—tain of a Crown of Glory should be under such â—nguish and constâ—rnation which â—leaâ—ly argues that it did not proâ—eed from the consideration of meer natural death but from the â—ense of Divine wrath and the â—eeling of the curse I here are â—wo instances in Thuanus which â—hough very strange yet do infiâ—itely differ from this Dux quidam indigna mortis metu adeo conâ—ussus animo fuit ut sanguineum â—udorem toto corpore fudit Hist â— 11. Juvenis obâ—leâ—em causam à Sâ—xto 5. ad mortem damnatus prae doloris vehementia lachrymas crucnâ—as fudisse sanguinem pro suâ—dore toto corpore mittere visus est l. 80 I might also add That his strong crys and tears arose from the same spring Heb. 5. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It denoteth a most ardent kind of praying Aâ—dentior orandi â—oâ—ma cum lachrymis gemitu aliisque gestibus conjuncta Luke expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he prayeâ— more earnestly To say that all this was only from a preapprehension of his bodily sufferings is a most irrational as well as a false suggestion for what were this but to abase the valour and courage of Christ below that of thousands of men who have undauntedly at least with less consternation encountred death in its most terrible shapes The ground then of all this anguish and agony which Christ was in was his conflicting with Divine wrath and the curse of the law in death There was not the least change of the punishment in reference to the Surety from what was denounced against the sinner The consideration of this overthrows First the Popish phansie of Christ his suffering formally only in his body and in his soul only by way of simpathy he suffered the very same that we should have suffered i. e. he suffered both in soul and body In neither did God spare him but both gave him up to death and made his soul an offering for sin Rom. 8. 32. Isa 53. 8 10. Secondly It overthrows the phansie of others that if God had so pleased one drop of the blood of Christ might have been a compensation for our sins whereas seeing it was death wrath and the curse which was in the threatning nothing less could have made a satisfaction for sin It is a note of Camero's
the places it necessarily signifies the meritorious and impulsive cause and no wise the final And so in the foregoing place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our offences must needs be undestood that our offences were the meritorious and impulsive cause of Christ's suffering Another particle that the Holy Ghost useth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6. 8. For when we were yet without strength Christ died for the ungodly Rom. 8. 32. He spared not his own Son but delivered him up to death for us all 1 Pet. 3. 18. Christ hath once suffâ—red the just for the unjust Tit. 2. 14. who gave himself for us 1 Tim. 2. 6. who gave himself a ransome for all Heb. 2. 9. he tasted death for every man Joh. 10. 15. I lay down my life for my sheep Luke 22. 19 20. This is my body which is given for you This Cup is the New Testament in my blood which is shed for you Now the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among other significations that it hathe signifieth sometimes the impulsivâ— cause Phil. 2. 13. Eph. 5. 20. Rom. 15. 9. Sometimes the substitution of one in the room of another 2 Cor. 5. 20. Philem. v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demost Ego pro te molam Terent. Particularly when the sufferings of one for another is exprest by it it always signifieth the substitution of one in the place of another Rom. 9. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Unum pro multis dabitur caput Virg. Hanc tibi Eryx meliorem animam pro morte Daretis Persâ—lvo When ever it 's used to imply ones dying for another it always signifieth the dying in his stead Another Preposition made use of in this affair is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3. 18 Christ also hath once suffered for sins Gal. 1. 4. who gave himself for our sins 1 Joh. 2. 2. and he is the propitiation for our sins Now this particle though it hath several significations according as the subject matter requires yet among others it often signifyeth the impulsive cause Luke 19. 37. Joh. 10. 33. especially when it refers to sufferings Jud. 15. The last particle made use of to this purpose is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 20. 28. even as the Son of Man came to give his life a ransome for many Repeated again Mark 10. 45. Now this Preposition when ever applyed to persons or things it always imports a substituting of one in the room of another or an exchanging of one for another Mat. 2. 22. Mat. 5. 38. and 17. 27. Luke 11. 11. Rom. 12. 17. 1 Cor. 11. 15. 1 Pet. 3. 9. So that from the whole we may confidently conclude that Christ not only suffered for our good but in our room and stead 5. That Christ dyed not only for our advantage and profit but in oâ— place will be fully demonstrated iâ— we observe that he is saâ—d to havâ— born our sins 1 Pet. 2. 24. who hiâ— own self bare our sins in his owâ— body on the tree Heb. 9. 28. Chrisâ— was once offered to bear the sins of many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he carried up our sinâ— on his body on the tree they werâ— made to ascend on him Now to bear sin is usually in the Scripture phrase to bear the punishment oâ— sin Levit. 5. 1. and 7. 18. and 20. 17. Numb 14. 33. Exod. 28. 43. Ezek. 28. 20. and 23. 49. and 18. 20. Lament 5. 7. And though it should be granted that to bear sin sometimes signifieth only to remove sin yet that this is not the solâ— meaning of it in reference to Christ his bearing sin the Holy Ghost puts out of question Isa 53. 4 5 8 10. He hath born our griefs and caâ—rie our sorrows he was wounded for our transgressions for the transgression of my people â—as he striken he shall bear â—eir iniquities The two words â—hich the Holy Ghost there useth â—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nasa and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saball â—w though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies someâ—mes only to take away Job 7. 1. and to forgive Exod. 34. 7. â—um 14. 18. Psal 32. 1. yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—gnifieth ever to bear or carry a â—urthen by taking it on nor is it â—nce used otherwise in all the Scriâ—tures And besides however 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other places may be allowâ—d to signifie only to remove or â—ake away yet that it should sigâ—ifie so here the context will not â—dmit In that it is said he bore our â—ns so as to be wounded for them â—rieved bruised chastised and put â—o pain for them which clearly â—hews the ground and cause of his â—ufferings and not only the issue â—nd the event Object But it is objected that â—his of the Prophet of Christ his â—earing our diseases is applied Mat. 8. 16 17. in reference to Christ â— healing of diseases and therâ—fore if the bearing our sicknessâ— be only his removing of them by câ—ring them in like manner â— bearing our sins is not the takinâ— them upon himself to undergo the pâ—nishment of them but only his takinâ— them away by forgiveness and heâ—ing To this I return these things bâ— way of Answer 1. It may â— denyed that Christ his bearing oâ— diseases is to be understood onâ— in reference to his removing â— them but that it imports also hâ— travelling under them as a bâ—then He had a fellow feeling â— the pains and griefs he cured â— was affected and afflicted under tâ— sense of them as if they had beâ— his own Heb. 4. 15. besides â— underwent great trouble pain anâ— travel in the curing of them Sâ— much at least is implyed in tâ— word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est in hac voce â—neâ— quaedam â—olestiae significatio Grot. Nuspiam non portare significat bajulare vid. Mat. 3 11. and 20. 12. Mat. 14. 13. Luke 7. 14. and 10. 4. and 14. 27. Joh. 19. 17. and 20. 15. Acts 15. 10. Rom. 15. 1. Gal. 6. 5. Rev. 2. 3. 2. We meet with a great deal more in Scripture to induce us to believe that Christ bare our sins by taking them upon him than that he bare our diseases by taking them upon him for our sins are said to have been laid on him Isa 53. 6 and he is said to have been made sin for us 2 Cor. 5. 21. whereas we do not read that our siâ—â—nesses were laid on him or that he was made blind or lame c. for us 3. A Scripture may be alleged to be fulfilled not only when the thing foretold and principally intended comes to pass but when something like it falls out when there is only an allusion or accommodation to the Prophesie though in the primary and literal meaning of it there be something else intended though there be but one literal coordinate sense of Scripture yet there may be divers senses oâ— several kinds one subordinate to another Compare Psal 78. 2. with Mat. 13. 35.