There the Devil that strong and sturdy one did hang up bound in chains disarmed and rifled quite baffled and confounded mankind being rescued from his tyrannick power There the world with its vain pomps its counterfeit beauties its bewitching pleasures it s fondly admired excellencies did hang up all defaced and disparaged as it appeared to St. Paul for God saith he forbid that I should glory save in the cross of Christ by which the world is crucified to me and I unto the world There in a most lively representation and most admirable pattern was exhibited the mortification of our flesh with its affections and lusts and our old man was crucified that the body of sin might be destroyed There our sins being as St. Peter telleth us carried up by him unto the gibbet did hang as marks of his victorious prowess as malefactors by him condemned in the flesh as objects of our horrour and hatred There death it self hung gasping with its sting pulled out and all its terrours quelled his death having prevented ours and induced immortality There all wrath enmity strife the banes of comfortable life did hang abolished in his flesh and slain upon the cross by the blood whereof he made peace and reconciled all things in heaven and earth There manifold yokes of bondage instruments of vexation and principles of variance even all the hand-writing of ordinances that was against us did hang up cancelled and nailed to the cross So much sweet comfort by spiritual consideration may be extracted from this event which in appearance was most doleful but in effect the most happy that ever by providence was dispensed to the world Farther 4. This consideration is most useful to render us very humble and sensible of our weakness our vileness our wretchedness for how low was that our fall from which we could not be raised without such a depression of Gods only Son how great is that impotency which did need such a succour to relieve it how abominable must be that iniquity which might not be expiated without so costly a sacrifice how deplorable is that misery which could not be removed without commutation of so strange a suffering Would the Son of God have so emptied and abased himself for nothing would he have endured such pains and ignominies for a trifle No surely if our guilt had been slight if our case had been tolerable the divine wisdom would have chose a more cheap and easie remedy for us Is it not madness for us to be conceited of any worth in our selves to confide in any merit of our works to glory in any thing belonging to us to fancy our selves brave fine happy persons worthy of great respect and esteem whenas our unworthiness our demerit our forlorn estate did extort from the most gracious God a displeasure needing such a reconciliation did impose upon the most glorious Son of God a necessity to undergo such a punishment in our behalf How can we reasonably pretend to any honour or justly assume any regard to our selves whenas the first-born of heaven the Lord of glory partaker of divine Majesty was fain to make himself of no reputation to put himself into the garb of a servant and under the imputation of a malefactor to bear such disgrace and infamy in our room in lieu of the confusion due to us What more palpable confutation can there be of humane vanity and arrogance of all lofty imaginations all presumptuous confidences all turgid humours all fond self-pleasings and self-admirings than is that tragical cross wherein as in a glass our foul deformity our pitiful meanness our helpless infirmity our sad wofulness are so plainly represented Well surely may we say with St. Austin Let man now at length blush to be proud for whom God is made so humble And since as he doth add this great disease of soul did bring down the Almighty Physician from heaven did humble him to the form of a servant did subject him to contumelies did suspend him on a cross that this tumour by virtue of so great a medicine might be cured may not he well be presumed incurable who is not cured of his pride by this medicine in whom neither the reason of the case not the force of such an example can work humility 5. But farther while this contemplation doth breed sober humility it also should preserve us from base abjectness of mind for it doth evidently demonstrate that according to Gods infallible judgment we are very considerable that our souls are capable of high regard that it is a great pity we should be lost and abandoned to ruine for surely had not God much esteemed and respected us he would not for our sakes have so debased himself or deigned to endure so much for our recovery Divine Justice would not have exacted or accepted such a ransome for our souls had they been of little worth We should not therefore slight our selves nor demean our selves like sorry contemptible wretches as if we deserved no consideration no pity from our selves as if we thought our souls not worth saving which yet our Lord thought good to purchase at so dear a rate By so despising or disregarding our selves do we not condemn the sentiments do we not vilifie the sufferings of our Lord so with a pitiful meanness of spirit joyning the most unworthy injustice and ingratitude Again 6. How can we reflect upon this event without extreme displeasure against and hearty detestation of our sins those sins which indeed did bring such tortures and such disgraces upon our blessed Redeemer Judas the wretch who betrayed him the Jewish Priests who did accuse and prosecute him the wicked rout which did abusively insult over him those cruel hands that smote him those pitiless hearts that scorn'd him those poysonous tongues that mocked him and reviled him all those who were the instruments and abetters of his affliction how do we loath and abhorr them how do we detest their names and execrate their memories But how much greater reason have we to abominate our sins which were the true the principal actors of all that woful tragedy He was delivered for our offences they were indeed the traitours which by the hands of Judas delivered him up He that knew no sin was made sin for us that is was accused was condemned was executed as a sinner for us it was therefore we who by our sins did impeach him the spiteful Priests were but our advocates we by them did adjudge and sentence him Pilate was but drawn in against his will and conscience to be our spokes-man in that behalf We by them did inflict that horrid punishment on him the Roman executioners were but our representatives therein He became a curse for us that is all the mockery derision and contumely he endured did proceed from us the silly people were but properties acting our parts our sins were they that
to himself lying on his shoulders he should feel it heavy or seem to crouch and groan under it that in the mystical Psalm applied by the Apostle to him he should cry out Innumerable evils have compassed me about mine iniquities have taken hold upon me so that I am not able to look up they are more than the hairs of my head and my heart faileth me The sight of Gods indignation so dreadfully flaming out against sin might well astonish and terrifie him To stand as it were before the mouth of hell belching fire and brimstone in his face to lye down in the hottest furnace of divine vengeance to quench with his own heart-blood the wrath of heaven and the infernal fire as he did in regard to those who will not re-kindle them to themselves might well in the heart of a man beget unconceivable and unexpressible pressures of affliction When such a Father so infinitely good and kind to him whom he so dearly and perfectly loved did hide his face from him did frown on him how could he otherwise than be mightily troubled Is it strange that so hearty a love so tender a pity contemplating our sinfulness and experimenting our wretchedness should be deeply touched To see I say so plainly to feel so thoroughly the horrible blindness the folly the infidelity the imbecillity the ingratitude the incorrigibility the strange perverseness perfidiousness malice and cruelty of mankind in so many instances in the treason of Judas in the denial of Peter in the desertion of all the Apostles in the spite and rage of the persecutors in the falshood of the witnesses in the abuses of the people in the compliance of Pilate in a general conspiracy of friends and foes to sin all these surrounding him all invading him all discharging themselves upon him would it not astone a mind so pure would it not wound a heart so tender and full of charity Surely any of those persons who fondly do pretend unto or vainly do glory in a sullen apathy or a stubborn contempt of the evils incident to our nature and state would in such a case have been utterly dejected The most resolved Philosopher would have been dashed into confusion at the sight would have been crushed into desperation under the sense of those evils which did assault Him With the greatness of the causes the goodness of his constitution did conspire to encrease his sufferings for surely as his complexion was most pure and delicate his spirit most vivid and apprehensive his affections most pliant and tractable so accordingly would the impressions upon him be most sensible and consequently the pains which he felt in body or soul most afflictive That we in like cases are not alike moved that we do not tremble at the apprehensions of Gods displeasure that we are not affrighted with the sense of our sins that we do not with sad horrour resent our danger and our misery doth arise from that we have very glimmering and faint conceptions of those matters or that they do not in so clear and lively a manner strike our fancy not appearing in their true nature and proper shape so heinous and so hideous as they really are in themselves and in their consequences or because we have but weak perswasions about them or because we do but slightly consider them or from that our hearts are very hard and callous our affections very cold and dull so that nothing of this nature nothing beside gross material affairs can mollifie or melt them Or for that we have in us small love to God and a slender regard to our own welfare in fine for that in spiritual matters we are neither so wise so sober so serious nor so good or ingenuous in any reasonable measure as we should be But our Saviour in all those respects was otherwise disposed He most evidently discerned the wrath of God the grievousness of sin the wretchedness of man most truly most fully most strongly represented to his mind He most firmly believed yea most certainly knew whatever Gods law had declared about them He did exactly consider and weigh them His heart was most soft and sensible his affections were most quick and excitable by their due objects He was full of dutiful love to God and most ardently desirous of our good bearing a more than fraternal good will towards us whence 't is not so marvellous that as a man as a transcendently wise and good man he was so vehemently affected by those occurrences that his imagination was so troubled and his passions so stirred by them so that he thence did suffer in a manner and to a degree unconceivable according to that ejaculation in the Greek Liturgies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By thy unknown sufferings O Christ have mercy on us But farther IV. We may consider that this way of suffering had in it some particular advantages conducing to the accomplishment of our Lords principal designs It s being very notorious and lasting a competent time were good advantages for if he had been privately made away or suddenly dispatched no such great notice would have been taken of it nor would the matter of fact have been so fully proved to the confirmation of our faith and conviction of infidelity Nor had that his excellent deportment under such bitter affliction his most divine patience meekness and charity so illustriously shone forth Wherefore to prevent all exceptions and excuses of unbelief together with other collateral good purposes divine providence did so manage the business that as the course of his life so also the manner of his death should be most conspicuously remarkable I spake freely to the world and in secret have I done nothing said he of himself and These things said S. Paul to King Agrippa were not done in a corner such were the proceedings of his life not close or clancular but frank and open not presently hushed up but leisurely carried on in the face of the world that men might have the advantage to observe and examine them And as he lived so he dyed most publickly and visibly the world being witness of his death and so prepared to believe his resurrection and thence disposed to embrace his doctrine according to what he did foretell I being lifted up from the earth shall draw all men to me for he drew all men by so obvious a death to take notice of it he drew all well-disposed persons from the wondrous consequences of it to believe on him And as said he again Moses did exalt the serpent in the wilderness so must the son of man be exalted As the elevation of that mysterious serpent did render it visible and did attract the eyes of people toward it whereby Gods power invisibly accompanying that Sacramental performance they were cured of those mortiferous stings which they had received so our Lord being mounted on the Cross allured the eyes of men to behold him and their hearts to
close with him whereby the heavenly virtue of Gods spirit cooperating they become saved from those destructive sins which from the Devils serpentine instigations they had incurred Another advantage of this kind of suffering was that by it the nature of that Kingdom which he did intend to erect was evidently signified that it was not such as the carnal people did expect an external earthly temporal kingdom consisting in domination over the bodies and estates of men dignified by outward wealth and splendour managed by worldly power and policy promoted by forcible compulsion and terrour of Arms affording the advantages of safety quiet and prosperity here But a kingdom purely spiritual celestial eternal consisting in the governance of mens hearts and minds adorned with endowments of wisdom and virtue administred by the conduct and grace of Gods Holy Spirit upheld and propagated by meek instruction by virtuous example by hearty devotion and humble patience rewarding its loyal subjects with spiritual joys and consolations now with heavenly rest and bliss hereafter No other kingdom could he presume to design who submitted to this dolorous and disgraceful way of suffering No other exploits could he pretend to atchieve by expiring on a cross No other way could he rule who gave himself to be managed by the will of his adversaries No other benefits would this forlorn case allow him to dispense so that well might he then assert My kingdom is not of this world when he was going in this signal way to demonstrate that important truth It was also a most convenient touch-stone to prove the genuine disposition and worth of men so as to discriminate those wise sober ingenuous sincere generous souls who could discern true goodness through so dark a cloud who could love it though so ill-favouredly disfigured who could embrace and avow it notwithstanding so terrible disadvantages it served I say to distinguish those blessed ones who would not be offended in him or by the scandal of the cross be discouraged from adhering to him from the crew of blind vain perverse haughty people who being scandalized at his adversity would contemn and reject him Another considerable advantage was this that by it Gods special providence was discovered and his glory illustrated in the propagation of the Gospel for how could it be that a person of so low parentage of so mean garb of so poor condition who underwent so lamentable and despicable a kind of death falling under the pride and spite of his enemies so easily should gain so general an opinion in the world even among the best the wisest the greatest persons of being the Lord of life and glory how I say could it happen that such a miracle could be effected without Gods aid and special concurrence That King Herod who from a long reign in flourishing state with prosperous success in his enterprises did attain the name of Great or that Vespasian who triumphantly did ascend the Imperial throne should either of them by a few admirers of worldly vanity seriously be held or in flattery be call'd the Messias is not so strange but that one who was trampled on so miserably and treated as a wretched caitiff should instantly conquer innumerable hearts and from such a depth of extreme adversity should be advanced to the sublimest pitch of glory that the stone which the builders with so much scorn did refuse should become the head stone of the corner this with good assurance we may say was the Lords doing and it is marvellous in our eyes Hereby indeed the excellency of divine power and wisdom was much glorified by so impotent so improbable so implausible means accomplishing so great effects subduing the world to obedience of God not by the active valour of an illustrious Hero but through the patient submission of a poor abused and oppressed person restoring mankind to life and happiness by the sorrowful death of a crucified Saviour V. Lastly The consideration of our Lords suffering in this manner is very useful in application to our practice No point is more fruitful of wholsome instruction none is more forcible to kindle devout affections none can afford more efficacious inducements and incentives to a pious life for what virtue will not a serious meditation on the cross be apt to breed and to cherish to what duty will it not engage and excite us 1. Are we not hence infinitely obliged with most humble affection and hearty gratitude to adore each person of the B. Trinity That God the Father should design such a redemption for us not sparing his own Son the Son of his love dear to him as himself but delivering him up for us to be thus dealt with for our sake That God would endure to see his son in so pittiful a condition to hear him groaning under so grievous pressures to let him be so horribly abused and that for us who deserved nothing from him who had demerited so much against him for us who were no friends to him for even when we were enemies we were reconciled to God by the death of his son who were not any waies commendable for goodness or righteousness for Christ did suffer for sinners the just for the unjust and God commended his love to us that while we were sinful Christ died for us that God thus should love us sending his son to be a propitiation for our sins in so dismal a way of suffering how stupendious is that goodness how vast an obligation doth it lay upon us to reciprocal affection If we do owe all to God as our Maker from whose undeserved bounty we did receive all that we have how much farther do we stand indebted to him as the author of our Redemption from whose ill-deserved mercy we receive a new being and better state and that in a way far more obliging for God created us with a word without more cost or trouble but to redeem us stood him in huge expences and pains no less than the debasing his only son to our frailty the exposing him to more than our misery the withdrawing his face and restraining his bowels from his best beloved If a Jew then were commanded by law if a Gentile were obliged by nature to love God with all his heart and all his soul what affection doth a Christian under the law and duty of Grace owe unto him by what computation can we reckon that debt what faculties have we sufficient to discharge it what finite heart can hold an affection commensurate to such an obligation And how can it otherwise than inflame our heart with love toward the Blessed Son of God our Saviour to consider that merely out of charitable pity toward us he purposely came down from heaven and took our flesh upon him that he might therein undergo those extreme acerbities of pain and those most ugly indignities of shame for us Greater love said he hath no man than this that a man