stone whereof before it 's dismantling was higher than the top stones of many others in the Land whose climbing Towers scituate upon those perpendicular rocks did ascend to such a stupendious height like another Zion as if the Spectators should believe that they intended to peer into the clouds or to pick a quarrel with the Moon Upon the highest part whereof in the beginning of the past miserable broyles was the Standard Royal of unhappy and too late alas too late lamented Majesty lifted up which Castle had not the divisions been home-bred might have said unto all her Enemies as sometimes the Jebusites trusting to the strength of Zion jeeringly told David That they would set up the lame and the blinde to keep that Tower against him Further I could tell you how that crystalline River Trent like another Jordan or that little River Line like that Brook Kydron trilling down by the foot and as it were washing the toes of that Hierusalem do sport their streams in the laps of those Virgins meadows whose beds without a metaphor are green over whom this fair Town sits as the delicate Spectatress smiling upon the scene while the hills crowd upon her shoulders as if over them they would steal a sight of those Valley delightfull pleasures and to conclude like another Hierusalem at what a distance does Shee present to the gazing traveller a stately and majestick Aspect upon whose fore-head as upon a Jewish frontlet in Capital letters seems to be written that of the Psalmist Walk about this Zion mark well her bulwarks consider her palaces that yee may tell it to the generation following c. But why lose wee time in spoiling the goodly face and native beauty of that Town and Countrey by the vain depictions of foolish Art those that are doubtfull of the truth of these things have such an answer ready as sometimes incredulous Nathanael received from non-plus't Philip about the person of Christ in the first of John Let them go and see But here Sirs lies not our business which is at this time to indeavour that as God was in Judah and Hierusalem so hee may be the God of our Countreymen and their guide unto death But alas Sirs as the ignorance of God in many parts of our Countrey has formerly been too apparent and much lamented So now in these dayes of light and reformation so call'd 't is sad to hear of those monsters in Religion I mean the Seekers Ranters and Quakers how they have over-spred the beautifull face thereof Just as the Sun when hee displaies his pleasant spring beams upon Orchards and Gardens and thinking thereby to warm and draw forth the fruits of the earth for the comfort of man then do the snakes adders and such poisonfull creatures come forth of their holes turning up their bellies and beaking themselves in the sweet beams thereof So hath this Vermin crept abroad in our Countrey to the disparagement of the light of the glorious Gospel of Christ shining on them and though 't is out of question that the Divel and the Jesuite is at the bottom yet many well meaning people that both some of you and I know are led away with those pernicious errors who are to be pitied and for whom wee should have continual sorrow in our hearts for these our Kinsmen as the Apostle speaks according to the flâ—sh that have a zeal of God Rom. 10. but not according to knowledge I need not tell you that the soul of man is a precious thing and the loss thereof sad in any Countrey Yet mee thinks in the aguish parts of Kent and Essex where I have seen sometimes a whole Parish sick together the souls that miscarry thence seem but to go from Purgatory to Hell But those that perish out of Nottingham-shire go from Heaven to Hell And Thou Capernaum that art exalted to heaven shalt be cast down to hell and as sometimes when that mighty tyrant Nebuchadnezzar fell the nations flocked together Isa 14.10 14. and wondering said Is this the man that made the earth to tremble that did shake Kingdomes Art thou also weak as wee Art thou become like one of us So when a soul miscarries out of Nottingham-shire mee thinks in melancholy Visions I see those Infernal Spirits flocking about it and saying What art thou fallen from thine Excellencie Art thou come from those pleasant mountaines to these Stygian Lakes from that Lightsom and ambitious Air to these darksom Cells Art thou also weak as wee Art thou become like one of us The serious consideration of these things ha's put mee upon a plain practical Sermon lately delivered to my people in the Countrey which God grant may be preached more to your hearts than eares and that I may though the unworthiest of Gods Servants be as a guide this day to lead you from your earthly to that Hierusalem that is above and from your pleasant Ur of the Chaldees to the Land of Canaan to that Countrey and those Cities that have foundations whose builder and maker is God and whose rock is Christ This is life eternal sayes S. John to know thee the onely true God and him whom thou hast sent and therefore have I taken a Text which holds out to you the knowledge both of the Father and the Son and that in the most excellent and saving act that ever was done for the children of men ISAIAH 53.10 Yet it pleased the Lord to bruise him hee hath put him to grief when thou shalt make his soul an offering for sin hee shall see his seed hee shall prolong his dayes and the pleasure of the Lord shall prosper in his hand THese words do contain that eternal Covenant which was made between God the Father and the Son for the redemption of mankinde wherein you have the Work and the Wages The work or what Christ was to do or rather suffer was death When hee shall lay down his soul an offering for sin The wages is laid down in the latter part of the verse in these three particulars First hee shall see his Seed Secondly Hee shall prolong his dayes Thirdly The pleasure of the Lord shall prosper in his hand These two I shall open a little to you and first of the first Wee reade in the verse before the Text it is said that hee had done no violence neither was there deceit in his mouth yet it pleased the Lord to bruise him This was strange yet that a just and a righteous God should greatly delight for so the word signifies to bruise an innocent person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that I can say to it is that the heart of God was so set towards mankinde to save it that it became unto him a very pleasant thing to limit his own Son in order to that salvation But lest that God while hee is thus mercifull unto man should seem cruel to his Son there are two things in the text which clear up the justice of
Not only his body but his soul the greatest part of mans sin lay in his soul and therefore his greatest sufferings were in his soul or else what meant those Grumi those great drops of blood Why else so troubled so heavy unto death many Martyrs that have not had the thousand part of his strength have gone to the place of execution as to the bride chamber kissing the chain and stake and hugging death as it were about the neck with joy because their sufferings were only in the body when their souls were comforted the soul of Christs sufferings was in his soul Sixtly For sin First that he knew not Secondly that he hated Thirdly for sin in the indefinite that is all sin none excepted Hence it is that he was called a Winebibber a friend of Publicans a Traitor a Conjurer one that dealt with Divels 'T is true unjustly by man but justly by God because he had taken the sins of such miscreants upon him Mary Magdalen had seven Divels and yet saved by Christ Lastly If you look upon all those promises which the Father made to his Son viz. He shall see his seed prolong his dayes and the pleasure of the Lord shall prosper in his hand These I say deeply looked into prove more redundant to the advantage of the Church then of Christ himself as if the Deity could look besides it self as the highest end and was resolved to make man the treasury and the store house of all his loves which stupendious mercy the Angels are said to stoop down as the original bears it 1 Per. 1.19 wishly to look into You see we have here a large Field but my purpose is to point unto you only one plain proposition Doct. which you hear of every day viz. That the Lord Jesus Christ hath laid down his soul an offring for the sin of man or Christ died for the sins of his people That he died is plain or else why did the Earth tremble and why did the Sun hide his face as if he was ashamed to see what was done to the God of Nature and why did the graves open and the bodies of the dead arise and walke up and down the holy City That he died for sin is as plain for there is no death without sin Rom. 6.23 The wages of sin is death That he died for the sins of man is still as plain for he had no sin of his own 't is confest on all hands that he had done no violence neither was there deceit in his mouth Esay 53.9 That he died as an offering for sin is most apparent I might give you an hundred Scriptures but shall one for all And walk in love as Christ hath loved you Ephes 5.2 and hath given himself an offering a sweet smelling Savour As if the Apostle should say before Christ died all the World stunk in the nostrils of God such stinking and poyson us vapours did the sin of man send up to Heaven but after Christ died then was the Scene changed the World began then to smell like the Spring of the year of Hony-Suckles and Violets and Roses He gave himself an effering a sweet smelling Savour And indeed he was the substance of all those typical offerings and Sacrifices which were from the beginning of the World for they were either of things without life or things that had life he answereth them all Things inanimate were either dry or moist if dry as the shew bread then it was broken in pieces for an offering was ever the destruction of the thing offered Thus Christ was broken It pleased the Lord to bruise him saith the Text This is my body that was broken for you Things moist those were either wine Mar. 26.26 or oyle and they were poured out before the Lord thus it is said that he poured out his soul unto death Isa 12.53 If of things that had life then was the heart bloud taken from them for without shedding of blond there was no Remission Thus was Christ said to be a Lamb slain from the beginning of the World Heb. 9.22 Hence it is that John the Baptist upon the sight of him saith Rev. 13.8 Behold the Lamb of God Jo. 1.29 that taketh away the sins of the World The Lamb of God why not the Bullock the Goat or the Ram or the Calf of God seeing all these were Sacrificeable Creatures not onely because as some would have it a Lamb for innocency though that be true nor onely as others the substance of that typical anniversary Lamb the Pascal Lamb but because the Lamb was the daily standing Sacrifice of the Temple every morning and every evening through the year was there a Lamb Sacrificed at the Temple as the standing Propitiation for all Israel Thus much for the Doctrinal part We come now to the application Use 1 If it be so that Christ bath made his soul an Offering for sin then they do very ill that bring strange Offerings to the Lord. What else do the Papists when they tell us that a man may not onely merit for himself but supererogate for others and poor ignorant people amongst our selves who think to be saved by their good meaning by their good thinking and by their good serving of God as they say 't is true these are good things and to be incouraged but not trusted unto in point of justification We are all Isa 64.10 saith the Prophet as an unclean thing and our righteousnesses as filthy rags our best actions are rags but pieces of that perfection the Law requires there is no whole cloth in them they fail in their quantity again they are filthy rags polluted with original sin and so fall short in their quality and alas how are these things to be trusted to It was the Law when any brought his sacrifice unto God Deu. 15.19 21. vers He was to bring the firstling male of the flock but if it were halt or lame or blind or had any blemish he was not to offer it unto the Lord. What do these men do that trust to their own works but bring the halt and the lame and the blinde when there is a firstling male in the flock whose soul was made an offering for sin Use 2 Was Christ made an offering for sin surely then there is no small comfort for humbled sinners Hath the Lord affected thee with the sence of sin Christian look up to this offering It is with a man in the state of sin as with one looking through a Prospective Glass while he looks at the wrong end things that are great and nigh seem little and afar off but when he looks through the right end then things appear in their dimensions at the very end of the Glass Just thus it is while a man is in the state of sin though his sins be great yet they seem little and afar off is the danger Psal 10.5 vers Thy
Judgements saith David speaking of the wicked are far out of his sight even as the Stars though they be bigger then the Earth seem but by reason of their distance like the snuffe of a Candle But when a man begins to turn unto God then those sins that formerly he hath accompted little begin to appear in their dimensions and affrightingly to stare him in the face Well Christian hath God turned the right end of the Prospective to thee hath he awakened thy Conscience hath he written such bitter things against thy soul that thou now beginnest to read the sins of thy youth upon the Curtains of thy bed and upon the windows of thy house I mean that every Circumstance puts thee in mind of thy sinnings against the Lord. What dost thou see above an angry God below a gaping Hell on the one hand Conscience on the other Satan to accuse thee O direct thine eyes to this offering to this lambe of God that is a beloved and an onely begotten Son slain for sin in the indefinite for all sin that thou maist receive comfort from him Ah Sir saith the soul I am a great sinner you know not what a sinner I have been and of how scarlet a dye my sinnes are Why Christian if thy sinnes be great this offering is so Sure I am they can be but Infinite this offering is so Ah but saith the soul if I had but a promise that God did in particular belong to me I could believe this offering able to take away my sinne Why Christian thou hast all the promises that Abraham David and Daniel and Paul and Peter and all those blessed Creatures are now set down in heaven by thou hast the same promises that Idolatrous Manasseh persecuting Saul and diabolical Mary Magdalen are carried to Heaven by How particular wouldst thou have the promises This is my body which is broken for thee what wouldst thou have more If thou dost think Christ an hard-hearted Saviour yet thou dost not think him a fool Is it imaginable thinkest thou that he should be at all this cost and smart to redeem a soul and then refuse it when it comes unto him To conclude meditate upon these two Scriptures John 6.37 He that comes unto me I will in no wise cast out John 17.37 In the last day the great day of the feast Jesus stood and cryed if any man thirst let him come unto me and drink Mark how emphatical these words are in the last day As if they were the last words that Christ should speak the last words of a dying man are hearty words The great day of the feast That is of the Tabernacles when the Tribes were met in Jerusalem when there was a whole Kingdom in one City Jesus stood and cryed at other times he used to sit and preach But now he stood and cryed If any man thirst Luk. 5.3 let him come unto me and drink c. If any man though a great sinner be he Jew or Gentile Turk or Christian If he thirst without all restriction without all limitation Let him come unto me and drink Use 3 If Christs soul was poured out for sinne it teacheth us then with what eye to look upon sinne Many poor ignorant people when they read the story of Christs passion how angry are they at that Traytor Judas that cruel Pilate those hard-hearted miscreants the Jews for putting so innocent a person to death Alas Christian it was not Judas it was not Pontius Pilate but it was thy sin and my sin that procured it Sin was that which put upon his head a Crown of Thornes that spat upon his blessed face the Spear that pierced his side Sin was the nailes that fastned him to the Cross what remaines then but that he that loves the Lord Jesus should hate Iniquity Nevertheless saith the Apostle the foundation of God abideth sure 2 Tim. 2.13 let every one that nameth the name of Christ depart from iniquity The like Scripture we have in the fifth of the Ephesians the 3 verse Let not fornication uncleanness c. be once named amongst you as becometh Saints Let it not be done amongst you is good counsel may some men say nay let not it be once named amongst you as becometh Saints It is said of Alexander That he had a Coward in his Army whose name was Alexander sending for him said What art thou Alexander and a Coward either change thy name or thy nature either be not a Coward or be not Alexander What a Christian and a Whoremaster a Drunkard a profane Swearer c Non bene conveniunt nec in unâ sede morantur these things seem to be incompetible in the same subject and inconsistent with that love which a Christian professeth to bear unto this Saviour that dyed for sinne If a woman having her husband murthered by an Assassinate should take that knife imbrued with the gore blood of her husbands heart and kiss it and put it in her bosome and say this knife will I keep in my bosome all the dayes of my life surely you would say this woman never loved her husband was guilty of the blood of her husband Thus the Apostle sets forth the monstrous nature of a wilful sinner Of how much sorer punishment saith he Heb. 10.29 shall he be worthy of who hath troden underfoot the Son of God hath counted the blood of the Covenant an unholy thing c. The Heathens such as Socrates and Cato might by moral reasons cause a stupefaction of their sinnes but the true mortification of sinne ariseth from the death of Christ and certainly no consideration under heaven doth more prevail with a gracious heart then this I have some where met with a story of five Christians who used to confer Notes about this point sayes the first When I am tempted to sin I think of the shortness of life and uncertainty of the time of death and this makes me to live every day as if it were my last day This keeps me from sinne saith the second I think of the Anomy Ataxy that confusion darknesse that is in sinne when I think of the great and glorious God prescribing a rule unto his Creatures whose wil is nothing but reason for their good giving them being and well-being that they might observe it Now to see a man thus carried in Gods arms to spit in his face methinks it is such an unthankful and unworthy thing that I cannot but hate it But saith the third when I am tempted to sinne I think of the day of Judgement and methinks I hear that voice of the Archangel with that Father alwaies sounding in mine ears surgite venite ad judicium Arise ye dead and come to Judgment and methinks I open the Casements of Hell in my meditations where I see Cain and Judas and Jeroboam the Son of Nebat c. and all those children of perdition in those bloody flames out of extremity of torments cursing
the day of their birth the God that made them and the womb that bore them and the breasts that gave them suck this makes me afraid to sin against him Saith the fourth I think of the Joyes of Heaven methinks there I see meek Moses faithful Abraham patient Iob c. and all those children of blessedness that by faith and obedience do now inherit the promises And this doth wean my soul from sin These are all good Considerations But saith the last which is best of all when I am tempted to sinne I go up to Mount Calvary and there methinks I see a sweet Saviour hanging upon the Cross stretching out his Arms to Jew and Gentile as if he would grasp in all the world to salvation There methinks I see his bloody temples hands side and feet There I see him sweating and sighing bleeding and crying and dying under the weight of my sins Oh saith he this is such heart-conquering love that I know not how to sinne against it This is that kindly repentance which God hath promised to his people Zach. 10.10 Hos 14.8 That they shall look upon him whom they have pierced and mourn for him as an onely Son When repenting Ephraim shall see this he shall say What have I to do any more with Idols If Christ hath given himselfe an offering for us why then should not we give up our selves an offering for him 4thly It is but reasonable service saith the Apostle as reasonable as an eye for an eye a tooth for a tooth Rom. 12.1 but alas men are very delatory about this work The Covetous person saith Let him but obtain an Estate of so many thousand pounds then he will repent and turn to Christ The voluptuous would reserve one seven years longer to enjoy the pleasures of sinne and then he will offer himselfe to Christ Most men defer this to old age and death but consider with thy selfe Christian hath Christ made it his first work to dye for thee and wilt thou make it thy last work to come to him Hath he given himself to death for thee and wilt thou not give up thy selfe to life for him Do but consider the Advantages that thou wilt have by this Act Many are the expressions in Scripture which set forth the relation betwixt Christ and his Church But there is none wherein the Spirit of God more delights then that of marriage Now there are three things to name no more which a woman that is well married receives from her husband First There is an exemption from all her Debts If so be she was five thousand pounds in debt before and the Bayliffs come and arrest her she tels them that she is not responsible she is now under Covert Baron and that lis feminae non intenditur is a maxime in the Law Thus a believer pleads against his sins when Satan and Conscience come to arrest him It s true saith he I was Gods debtor but now my condition is changed truly I am not responsible I am under the coverture of the Lord Jesus Go sin Go Devil to him that is my spiritual husband to him that hath lead captivity captive and that is now set down at the right hand of God he will pay you every groat or else he will shew you those acquittances that he took out for my sin at his resurrection Blessed is the man saith David Psalm 32.1 to whom the Lord imputes no sin He doth not say to him that hath no sin for there is not such a man in the World but the man to whom the Lord imputes no sin Secondly A Wife partakes of all the honours and riches of her husband first the husband is the fountain of honour to the wife if the husband be a King she is a Queen a Marquess she is a Marchioness a Knight she is a Lady c. Thus what Christ is in point of honour his people are What was the native honour of Christ but to be the Son of God why so are they Beloved saith th' Apostle 1 Joh. 3.2 We are now the Sons of God though it doth not appear what we shall be c. Though we be not glorified Sons yet we are Sons as truly as he What honour had Christ by Office why he was a Priest a Prophet a King so are they Who hath washt us in his blood Rev. 1.5.6 and hath made us Kings and Priests unto his Father c. And that not in a metaphorical but a real sence for every good man is a King he hath got some victory over his corruptions Et fortior est qui se quam qui fortissima vincit maenia he is a stronger King that conquereth himself then he that conquereth a City and he is a Priest he can pray unto God for himself family friends neighbours c. and God hears him Again he is instated in all the riches of Christ As where the husband hath a shilling there the wife can say is her six pence or groat for her benefit the riches of Christ I have not time to open to you temporal spiritual eternal They would require a large discourse onely take one place of Scripture which is the magna Charta of a Christian 1 Cor. 3.22.23 Whether Paul or Apollo or Cephas or the World or life or death or things present or things to come all things are yours and you are Christs and Christs is Gods There was a difference amongst the Corinthians about their Preachers some was for Paul Paul say they was a most excellent Preacher that Preached in the evidence and demonstration of the Spirit of God 1 Cor. 2.4 Acts 18.24 But sayes another sort we like Apollo best for he is a Rhetorical man and mighty in the Scriptures and he worked the best upon our affections but saith the third we are for Cephas he is an excellent Casuist and he resolves our doubts the best Why saith the Apostle will you like Children divide your own they are but your Chaplains Chaplains might the Corinthian say these are fit to be Chaplains to the greatest Emperours in the World why saith he the World is yours whether Paul or Apollo or Cephas or the World c. but what good will the World do us might the Corinthians say if we cannot live to enjoy it why saith he life is yours But what good will the World do us when we come to dye why saith he death is yours that is for your advantage but what will become of us after we are dead All things to come saith he are yours But might these Corinthians say blessed Apostle shew us the writings and the conveyances of this estate tell us how we hold it that we may not live upon fansies and build Castles in the aire why sayes he you-hold in Capite you hold of the Heir apparent of Heaven and Earth for you are Christs and Christ is Gods the Argumentation seems to run thus you know
God The first is that it was done with his own consent and therefore it is read by some Translations Si posuerit animam pro peccato If hee will lay down his soul an offering for sin Et volenti non fit injuria Secondly that hee should not be without some remuneration for this work for hee shall see his seed prolong his dayes and the pleasure of the Lord shall prosper in his hand If hee will lay down his soul c. May some man say was it a question did God the Father or did the Prophet that writ this doubt of this thing No beloved but it is usuall to express the great Acts of Christ the Mediatour by an If thus speaking of his death sayes he If I be lifted up I shall draw all men after me Of his ascension Jo. 12.32 If I go it is to prepare a place for you Jo. 14.3 Non contingentium eventus sed conditionem pacti certis simè implendi significat sayes one very well which manner of expression doth not signifie the contingency of the event but points out the nature of a covenant Thus much of the first The next thing which is the wages promised is in three things first he shall see his seed which is a Metaphor drawn from plants which being ripe do scatter their seed for the propagation of their kind thus from one grain of wheat sown doth arise up a whole eare which being sown again thence arises many more till a whole barne is filled with the increase of one corn Christ was that grain of wheat cast into the ground and dying hath brought forth a plentifull crop of Christians this expression therefore doth import the plenty of the Christian Church Now the Analogy holds in these particulars First as one corne brings forth many so from one Christ hath sprung up many Christians Secondly as the seed that comes up is specifically the same with that that was sown and is so like it both without and within that it cannot be distinguished from it so are Christians like unto Christ without and are therefore said to be conformed to his Image within saith the Apostle Little Children of whom I travel in birth till Christ be formed in you Thirdly as the seed sown though it be pure seed there arises up with it many weeds as Poppy May-weed Tinetare Cattailes c. Which on the one hand either starve or on the other burn up the seed So in the Church of Christ are there many weeds of prophane Persons on the one hand and Hereticks on the other which much injure the Church for where God hath his Church the Devill will have his Chappel Master saith he didst thou not sow good seed in thy Feild Mat. 13.27 whence then are the tares Why sayes he the evil one hath done it Fourthly Though the Seed be sown pure Seed cleared and winnowed or screened from all chaffe and rubbish yet it grows up with stalk eare spire and blade mufled as it were about with chaffe So though Christ was a pure Corn yet that Seed those Christians that spring from him grow up with stalk spire and blade that is with sinfull corruptions blades indeed that war against the soule which is invelloped and set round about with infirmities Heb. 12.1 Not to be too Postillous Lastly Seed is of a perpetuating nature As we see from the creation of the World to this day there is nothing of those vegitables lost which God created at first because every thing hath a Seed a string or shadow whereby it doth propagate its kind So is it with the Seed of Christ which never did not never shall fail totally from the beginning of the World to the end thereof and though the Archers have shot at this Joseph and sorely wounded him yet hath his bowe abode in strength Gen. 49. â—3 and thus Sanguis Martyrum est Semen Ecclesiae the blood of the Martyrs hath been the Seed of the Church Secondly He shall prolong his dayes Some men may say how is that possible that he that was Eternall with his Father should have his dayes prolonged This phrase therefore is spoken to Christ as Mediatour Isaiah 9.6 alluding to the Seed of Abraham under the Jewish Pedagogy which worshipped God under divers Shadows Ceremonies and carnal Ordinances for a time Now saith God if thou wilt dye Heb. 9.10 thou shalt pur an end to those shadows and shalt have a people to worship thee in Spirit and in truth to the end of the World and from thence to eternity Burnt offerings and sacrifice thou wouldst not have but a body thou hast prepared me Psal 40.6 Thirdly The pleasure of the Lord shall prosper in his hand Which is the work of mans redemption shall certainly be accomplished the same thing for which it is said It pleased the Lord to bruise him c. This is that which is meant by that which Christ almost every where expresseth He was come to do not his own will but the will and pleasure of his Father And hence it is that he said He had not lost one that his Father had given him but the Son of Perdition And those last words of his when he gave up the Ghost Consummatum est it is finished 't is done Jo. 17.12 't is done These words thus opened you see the highest Mercy and the highest Justice kissing each other Justice in that man having finned man must suffer though it be the Son of God Rom. 3.25 That he might be just and the justifier of him that believes in Jesus Mercy every word in the Text is big withall as David said Thy mercy is over all thy works Psal 145.9 even as oyle that being put into milk or wine or water swims at the top so mercy seems here to have got above justice triumphing over it First It pleased the Lord c. It seems then there was no necessity in God to save man only it was his pleasure so that the redemption of man is resolved into the same accompt that his creation was Rev. 4.11 for thy pleasure they are and they were created Secondly It pleased the Lord. It seems then there was no prevised merit in man nothing in man to attract the affections of a God to him only it pleased the Lord. Thirdly to bruise not by one blow to crush him as Corn under the milstone but by a gradual death to bruise or pound him as Corn in a morter as a man of sorrows to be worne away by degrees by a living death or a dying life for so it is rendred Conterere eum in infirmitate Fourthly Him viz. that was the Son of God God has many Sons some by creation as the Angels some by adoption as the Saints but he hath but one Son by generation and this was he so God so loved the World Jo. 3.16 that he gave his only begotten Son c. Fiftly His soul