the exchange in Zach. 13. 1. and that most fitly because the sin namely the Sin-offering doth cause a true change in the sinner from unclean to clean and from enmity to Reconciliation These and such like phrases given to sin by the figure Metonymia shews the word to have a differing sense but not a contrary sense as Mr. Norton affirms to amuse his Reader the like happily may be said to his other Instances But for further light See what I have replied to the signification of Azab in Psal 22. 1. 4 I will now return to speak further of the Hebrew word Pagah take it without the conjugation Hiphil and then it signifies only to meet but the particular occasions of every meeting must bee sought out by the circumstances of each place where the word is used As for example 1 It signifies the meeting of the bounds of the Tribes in this or that place 2 It may signifie the meeting of time as when the Forenoon doth meet with the Afternoon or the meeting of words or the meeting of persons for this or that end either in mercy or in wrath 3 Pagah to meet is applied to Gods meeting with man or to mans meeting with God in his worship Moses and Aaron said unto Pharaoh The Lord God of the Hebrews hath met with us and commanded us to go into the wildernesse to offer sacrifices to him therefore wee pray thee let us go three dayes journey to sacrifice to the Lord our God lest hee meet us with Pestilence c. Exod. 3. 18. and Exod. 5. 3. So also in Numb 23. 3 4 5 15. 16. Balaam did meet the Lord with sacrifice and the Lord was pleased to meet him with words of advice what he should say to Balack In these places Pagah is put for Gods meeting with man and mans meeting with God And in Gen. 23. 8. Abraham said to the people of the land If it bee your mind that I should bury my dead meet with Ephron for mee namely meet him by way of intreaty the Seventy say Speak for mee And so Ruth said to Naomi Meet mee not to leave thee that is to say Meet me not by thy earnest intreaties to leave thee Ruth 1. 16. So Jacob met Esau namely with an acceptable present to cover his face that is to appease his anger Gen. 32. 20. as we see it did in Gen. 33. 8 10. These Instances shew that Pagah is used for a meeting in divers respects And after this manner God ordained Christ to bee our High Priest to meet the Lord with that most acceptable gift of himself Christ attoned his Fathers wrath with the Sacrifice of his body blood in a Sacrifice for it is of necessity that every Priest that meets with God to mediate his reconciliation to sinners must have such an excellent thing to offer unto God as hee will accept and therefore it must bee that which is constituted by a mutual Covenant Heb. 8. 3. and the thing appointed was the best thing that Christ had to meet God withal and that was his vital soul with his body and blood offered in perfect obedience to Gods will notwithstanding Sathan endeavoured to disturb his obedience with this present Christ did meet his offended Father that was most justly provoked by Adams sin and by our sins and so according to Covenant God accepted this Priest and Sacrifice for the attoning and the appeasing of his wrath as the word Attonement doth signifie Of which word see more in Chap. 14. pag. 142 143. In this sense I say the Father made or caused the Mediator to meet him for the iniquities of us all 1 He met his Father in his eternal Council and Contract And 2 In the execution of it Pagnin renders this verse two wayes indifferently 1 Occurrere fecit ei poenam 2 Vel rogere fecit eum pro iniquitate And both these readings may well agree to the same sense 1 He made the iniquities of us all to meet upon him namely hee made him to undertake our sins as our Priest and Sacrifice to make Attonement for them and in this sense the Dialogue hath expounded this verse 2 The Lord made him to meet for the iniquities of us all or caused him to meet him as our Priestly Mediator with the Sacrifice of his body for the iniquities of us all And thus both readings do agree to the same sense but because the last is more exact according to the Hebrew therefore now I follow that The Chaldy Paraphrase of this verse speaks thus And the So Mr. Clendou in Justification justified p. 11. Eternal is well pleased to remit the sins of us all for his sake And Tindal translates it thus But through him the Lord pardoneth all our sins From these Translations and Expositions it follows 1 That the Doctrine of Gods imputing our sins to Christ in Mr. Nortons sense was not held forth by these Translators neither can it be proved from this verse nor from any other when the right interpretation is given and Mr. Norton himself confesseth thus much in general That the guilt of our sins could not bee imputed to Christ unlesse he did first become our legal Surety in the same obligation with Adam in Gen. 2. 17. But I have shewed in Chap. 2. and elsewhere with the concurrence of sundry eminent Divines that Christ was not our legal Surety in the same obligation with Adam and therefore by his own confession untill hee prove that Christ was Adams Surety Gen. 2. 17. his Doctrine of Imputation is without a foundation and thence it follows that it must needs bee an unsound Assertion to hold that God imputed our sins to Christ as the meritorious cause of his death and sufferings But yet though I deny Christ to bee our legal Surety I do notwithstanding freely grant that he undertook our cause as our voluntary Surety according to the voluntary Covenant and that he took our sins on him thus far namely to make expiation for them and to enter the Lists with Sathan and to suffer the punishments of our sins before hee made his Sacrifice as I have instanced in the punishments that men do voluntarily undergo when they strive for the Mastery with their opposite Champion 2 Hence it follows by the right Translation and Exposition of Isa 53. 6. and Jer. 30. 21. that there passed a Covenant made between the Trinity for mans Redemption by the sufferings It is evident by Isa 53. 6. by Jer. 30. 21. that there passed a Covenant between the Trinity from Eternity for mans Redemption and by the death and sacrifice of Christ Mr. Rutherford of the Covenant proves by eleven Arguments in page 290. and by a twelfth Argument in page 307. and by a thirteenth Argument in page 316. that there passed a Covenant between the Trinity from Eternity The Dialogue saith thus in page 28. The true manner how the Lord laid all our sins upon Christ in Isa
as I have noted in the first Distinction one may be in the Hell of conscience saith Mr. Wilson in his mystical cases p. 188. who shall never come into the hell of the damned But saith Mr. Rutherfurd in Christ dying page 35. 39. The hel in the soul of Gods children and the hell of the Reprobate differ in Essence and Nature 4 Bucer makes Christs bodily death to be penal Hell his Bucer in Mat. â—7 â—3 words translated by Carlisle speak thus The ancient Fathers make no mention of Limbus or Purgatory Let us saith he let this passe as the inventions of men and let us rather give thanks to the Lord who hath thrust his own Son into infernum that is to say saith he that willed him to dye truly that by his death we might be delivered Two things are observable in the words of Bucer 1 That he calls the bodily death of Christ Infernum or Hell 2 That he ascribes our deliverance from hell to the true bodily death of Christ 5 I grant that Christ suffered the sorrows of Sheol and Hades in a Metaphorical sense but in no sense did he suffer the sorrows of Gehenna and that is the word that is properly meant of Hell torments so that by Mr. Norton Christ must suffer the Essential torments of Gehenna in a penal Gehenna in this world Of which see Mar. 9. 43. 45. 6 Mr. Norton by his distinction of a local and penal Hell See Marbecks Com pl. p 22. doth much favour the opinion of the Albanenses whose fourth Heresie was this That in Hell there are no other pains than bee in this world and Mr. Norton holds that there are no other essential pains than what Christs suffered in this world The opinions are very neer a kin though in other matters I esteem Mr. Norton far afore them SECT 3. 3. MR. Norton labours to confirm his said distinction of a local and penal Hell by this Scripture Thou wilt not leave psal 16. 10. Act 2. 27. It is to admiration that Mr. Norton doth interpret Hell in the same Scripture first to signifie Hell torments and then only the the Grave my soul in Hell this is cited in Psal 16. 10. and in Act. 2. 27. The soul saith he in page 39. is understood by judicious and learned Authors properly Hell Metaphorically for such pains as are equivalent to the pains of Hell it self But yet Mr. Norton doth fully contradict and confute both himself and his learned and judicious Authors for in page 110. he saith That the word Hades in the Creed is doubtlesse to bee interpreted according to some sense wherein it is used in the Scripture But saith he in Acts 2. 27. It is taken for the Grave Here he affirms it is taken for the Grave and yet in the place fore-cited he saith It is taken for the pains of Hell it self by the judgement of learned and judicious Authours I confesse I cannot but wonder that hee should make hell in one and the same text to signifie such different things it is a manifest testimony of the uncertainty of his judgement 2 If Haides in Greek and Sheol in Hebrew and Hell in English signifie no more but the Grave in the said Scriptures then I wonder how Mr. Norton can interpret the word Soul properly of the immortal Soul of Christ as he doth with the approbation of learned and judicious Authors Doth the same Scripture in the same words affirm that Christs immortal Soul did one while suffer the pains of hell in this life and another while lye buried with his body in the Grave Is not this to make the holy Scripture to be no better than a leaden Rule to bee bowed this way that way after the fantasies of men at their pleasures He tells mee in page 258. That the Scripture lyeth not in the sound of words but in the sense but in this hee doth halt of his own sore and therefore I retort his own words to himself that most pestilent Doctrines have oftentimes been communicated in the language of the Scripture c. 3 Saith Mr. Norton in page 39. The soul in Psal 16. 10. and Act. 2. 27. is by judicious and learned Authors understood properly If Mr. Norton do approve the judgement of those learned and judicious Authors to the Reader why then doth he in page 110. take Hell for the Grave was his soul properly taken buried in his Grave Secondly why doth Mr. Norton blind the Reader by saying that learned and judicious Authors do take the word Soul properly seeing hee cannot be ignorant that other learned and judicious Authors take the word Soul there for the vital soul only that liveth and dyeth with the body that soul might be dislocated in his body when he dyed and so it might be buried with his body in the grave Mr. Ains on the word Soul in Psal 16. 10. in his conclusion saith thus Compare it namely this word Soul with the like in other places as Psal 30. 4. Psal 116. 8. and Psal 89. 49. and 88. 4. and 94. 17. all which places are clearly meant of the vital soul and then hee makes application of this to Christ Christ saith he gave his soul for the Ransome of the world and powred it out to death Isa 53. 12. Mat. 20. 28. Joh. 10. 11 15 17. and 15. 13. and at the last he saith thus these words Thou wilt not leave my soul in hell teach us Christs Resurrection as if he should say Thou wilt not leave me to the power of Death or Grave to be consumed Mark this close of Mr. Ainsworths hee interprets Hell to bee Deaâ—h or the Grave 2 Mr. Broughton in his two Works defensive expounds Psal 16. 10. thus Thou wilt not leave my vital soul to Death In these words he expounds Christs soul to be his vital soul and Sheol Hell to be Death as Bucer did at fourthly above Thou wilt not leave my vital soul to Death and by a consequent saith Bro. nor my body in the Grave nor my soul among souls till my body see corruption And in his explication of the Article of Descent into Hell page 16. he saith thus Peter and Paul both citing this 16. Psalm do cite it to no further death then that which all must feel 3 Mr. Carlisle saith thus on Psal 16. 10. Thou wilt not leave Nephes my body in the Grave for indeed the vital soul is a part of In his book against Christs local Descent p. 32. the body and thus speaks our larger Annotations on Psal 16. 10. I confesse it is to my admiration that Mr. Norton should commend that exposition of the word Soul for Christs immortal soul properly and yet by Sheol and Haides doth understand no The soul in the N. T. is often put for the vital soul more but the Grave in page 110. And thus you see that Mr. Norton hath confounded his own Distinction The Hebrew Nephesh and the Greek Psuche
that this speech in verse 4. He hath born our griefs and carried our sorrows doth intend so much but a judicious Reader may easily see that the scope of this Chapter is to set out the operations of the divine nature as well as of the humane and of several other things that belong both to the Person and Office of Christ and therefore the simple Reader may easily bee deceived by telling them thus That the Prophet in this Text by griefs and sorrows intends such sufferings by Christ as are due to us namely Hell-sorrows as is plain from the Chapter 2 He tells the Reader that this sense is plain by comparing of the fourth and fifth verses with 1 Pet. 2. 24. and thus hee doth winde in the fourth verse with the fifth verse whereas indeed the fifth verse only doth answer to 1 Pet. 2. 24. and so the Dialogue doth parallel it and explain and thus hee deceives both himself and the Reader by joyning both these verses together in one sense which in the Dialogue are handled asunder in a differing sense and the Dialogue gives this evident reason for it namely because the bearing away of our griefs in vers 4. is expounded by Matthew of his bearing away of our infirmities and diseases by the power of his God-head and to this very sense Matthew doth translate this verse of Isaiah saying That it might be fulfilled which was spoken by Isaiah the Prophet himself took our infirmities and bare our sicknesses and besides the Prophet himself doth confirm this sense in the last clause of this fourth verse saying Yet we did esteem him stricken smitten of God and afflicted The Dialogue doth open this clause thus Though the glory of his God-head did shine in our eyes by his miraculous bearing away of sicknesses and infirmities yet we esteemed him but as a grosse Impostor and therefore put him to death as a vild Malefactor and then we judged him that had done so many miraculous cures to be stricken smitten of God and afflicted for his own deserved faults And thus the Reader may see the true sense of this verse to bee cleered by the context as well as by Matthews translation But if his bearing our sorrows had meant that he bare our Hell-sorrows then the last clause must have run thus And wee did rightly judge that hee was plagued and smitten of Gods wrath with Hell-sorrows But Mr. Norton cuts off this last clause with these words The rest saith he is either impertinent or uncontroverted so that it seems hee makes his last clause to bee impertinent for it is not uncontroverted And now let the judicious Reader judge of his Answer by my Reply SECT II. But Mr. Norton goes on to prove That Christ bare our very sorrowâ— as a Porter bears a burden in page 35. From the collation of the two Hebrew words used in this fourth verse For saith he Though Nasa he hath born be of more general use and doth sometimes signifie to bear as a Porter bears a burden and sometimes otherwise Yet saith he Sabal hee hath carried signifies properly to bear as one bears a burden This restraineth the sense of the former word and limits it to the received interpretation Reply 2. BY this Exposition of Nasa with Sabal Mr. Norten shews himself to bee a greater Scholar than the Evangelist Matthew For saith he Sabal signifieth properly to bear as one bears a burden and therefore saith he this restraineth the sense of the former word Nasa to the received interpretation by this hee tells the Reader that Matthews interpretation is not the received interpretation but that Mr. Nortons interpretation is the received interpretation They may receive it that please The blind will eat many a flye but I hope the Lord will help me to receive Matthews interpretation before it But secondly If Sabal doth signifie properly to bear as one bears a burden and doth restrain Nasa to the same sense then it follows that either Christ took the infirmities from the sick and bare them upon his own body as a Porter bears a burden or else that Matthew gives a wrong interpretation of Sabal And thus Mr. Norton hath put himself into a Dilemma and therefore now hee must either blame his own interpretation to justifie Matthew or else he must still blame Matthews interpretation of Sabal to justifie his 3 I conceive that Mr. Norton had reasoned more like a Scholar if hee had said that though Sabal doth ordinarily signifie to carry as a Porter bears a burden yet sometimes when it is joyned with Nasa it may signifie lifting up or bearing away as Nasa doth usually I am no Linguist yet with a little help from others I do sometimes make use of Kirkeroes Hebrew-Greek See Ainsw in Num. 6. 26. Lexicon and there I see that Sabal is twice used with Nasa in Isa 46. 4. in a metaphorical sense for Gods merciful delivering his people from Babylon and a metaphorical sense may bee compared with the litteral in some respects but yet such comparisons must not alwayes run on four feet I find also that the Seventy do there render Sabal by two differing Greek words and neither of them do signifie to bear as a Porter bears a burden and I find they do use it also in other various senses I find also that Sebel of Sabal is rendred by our Translators the charge in taking care for the well-ordering of things in 1 King 11. 28. But suppose that Nasa and Sabal do signifie that Christ bare our griefs and sorrows as a Porter bears a burden as hee did in his affections of compassion for it is after said when they brought diseased persons to him That he had compassion on them and in this respect hee took our nature with our sin-less infirmities that so hee might bee touched and might thereby know how to pity us Heb. 2. 17 18. But this bearing will not serve Mr. Nortons turn it is an amazing kind of bearing which Mr. Norton makes all the bodily sufferings of Christ to be Hell-pains Mr. Norton mantains namely That all Christs bodily sufferings were born as Hell-pains For saith he in page 107. the penal wrath of God or Hell-pains were either outward viz. such as hee suffered in body or inward viz. such as be suffered in soul Reply 3. By this Tenent of his it necessarily follows that Christ bare all his outward sufferings as a Porter bears a burden from his birth to his death as Hell-pains It is just with God that he that keeps not close to the Context when hee doth expound the blessed Scriptures especially when the sense is already made by conference of one Scripture with another as Isaiah is by the Holy Ghost in Matthew which is a sure rule of true Exposition that God should leave them to wander after their own vain fantasies Sentences of Scripture saith Peter Martyr must not bee more largely understood than the place it self wherein they are written may bear
the Hebrew word for bruised or peirced in Gen. 3. 15. is different from the Hebrew word in Isa 59. 5. 10. but yet in both places it is plainly spoken of the bruising of Christ by Sathan and his instruments Isaiah saith He was wounded and bruised for our transgressions namely by Sathan at Gods appointment and because Christ did voluntarily undertake this combate with Sathan therefore God did also covenant that his bruises should bee for the chastisement of our peace and for our healing And so in verse 10. It pleased the Lord to bruise him and to put him to grief namely according to Gods prediction in Gen. 3. 15. but God did not bruise him by his immediate wrath hee was not pressed under the sense of Gods wrath as Mr. Norton affirms for to bee pressed under the sense of Gods wrath is to bee forced to suffer by violence Job did acknowledge when the Devil destroyed his cattel and children that it was the Lord that took these things from him Job 1. 21. and saith when the Devil smote him full of boyls The hand of the Lord hath touched me Job 19. 1. and yet it was Sathan that did smite him with boyls Job 2. 7. So God is said by Isaiah To delight to bruise Christ and to put him to grief because God delivered Christ into the hands of the Devils Instruments to combate for the victory Act. 2. 23. and so it is said That God spared not his own Son but delivered him up for us all namely to Sathan and his Instruments to combate with him Rom. 8. 32. And so in like sort God is said To give power to Pilate to condemn Christ Joh. 19. 11. And so God delivered him into the hands of sinners Matth. 27. 45. to do unto him whatsoever the council of God had determined Act. 4. 28. And his Father gave him the cup of all these afflictions Joh. 18. 11. because hee declared that Sathan should have this liberty and power Gen. 3. 15. Yea Christ delivered himself into the hands of sinners Joh. 18. 4. 8. And Christ did often foretel his sufferings to his Disciples saying Behold wee go up to Jerusalem and the Son of man shall be delivered unto the chief Priests and unto the Scribes and they shall condemn him unto death and shall deliver him unto the Gentiles and they shall mock him and scourge him and spit upon him and shall kill him Mat. 16. 21. Mar. 10. 33 34. Luke 18. 31 32 33. Luke 24. 7. 25 26 44 46. Act. 13. 27 28 29. And all this Christ did undergo from the voluntary Cause and Covenant as it was declared in Gen. 3. 15. and therefore not from Gods wrath 4 This doth cleerly exemplifie how and in what respect the obedience of Christ in all his sufferings was meritorious 5 This doth also cleerly exemplifie how all the sufferings of Christ may be called punishments without the judicial imputation of our sins to him by God 6 This also doth exemplifie how God is said to bee just to sinners in 1 Joh. 1. 9. Rom. 3. 26. namely because hee had from all eternity covenanted with Christ the Mediator that upon the performance of his combate with Sathan according to the Laws of the combate that then hee should thereby obtain his reconciliation to beleeving sinners As soon therefore as Christ had performed this combate and made his soul a sacrifice according to the eternal Covenant God is said to declare his righteousness in remitting their sins that so he might be just and the justifier of him that beleeveth in Jesus Rom. 3. 26. But still Mr. Norton objecteth in page 41. thus Had Christ suffered death without sin imputed his death could not have been called a punishment Reply 13. In the former description of punishment suffered from the voluntary Cause and Covenant hee may see an instance to the contrary But Mr. Norton saith in page 140. Though the notions of a Mediator and a Malefactor are cleerly distinct in themselves yet your distinguishing between Christs dying as a Mediator and as a Malefactor is unsound Reply 14. Though it bee unsound in Mr. Nortons sense yet it is not unsound in the Scripture sense let the former Scripture in Gen. 3. 15. be judge in the case 1 He must dye as a Malefactor for God had armed Sathan with authority to use him as a vild Malefactor and to crucifie him in the Foot-soals And yet 2 As soon as Christ had finished all those sufferings in obedience to the Laws of the combate he must make his soul a sacrifice of Reconciliation taught by the death of some Lamb by his Priestly power even by the joynt concurrence of both his natures or else he could not have been the Mediator of the New Testament through death if hee had not as soon as hee had finished all his sufferings offered his vital soul for a sacrifice by his eternal Spirit both his natures did concur to make his death a sacrifice and in that respect only hee was the Mediator of the New Testament through that kind of death As the Apostles argument lyes in Heb 9. 14 15 16. And thus the Dialogue doth make the notions of a Malefactor and a Mediator to bee cleerly distinct 7 Hence it is evident that all the outward sufferings of Christ were from the voluntary Cause and Covenant in entring the Lists with Sathan not in the power of his God-head but in his humane nature which he received from the seed of the deceived woman and as it was accompanied with our infirmities And in this respect he is said by Isaiah to be wounded or tormented for our transgressions and to bee bruised for our iniquities And thus Peter must bee understood when he saith He bare our sins in his body on the Tree that is to say Our punishments in his combate with Sathan 1 Pet. 2. 24. And thus Christ was oppressed by his 1 Pet. 2. 24. Combater Sathan Isa 53. 7. when hee suffered himself to bee apprehended by a band of armed Souldiers and to bee bound Es 53. 7. as a prisoner and as a Malefactor and in this sense Christ saith I am the good Shepherd that giveth his life for his sheep Joh. 10. 11. I will readily venture my life in the combate with that roaring Lion Sathan for the redemption of my sheep And thus Moses did offer his life to redeem the lives of the Israelites when they had forfeited their lives into the hands of Gods justice by worshipping the Golden Calf Exod. 32. Then Moses said I will now go up to the Lord peradventure I shall make Attonement for your sin and he said to God If thou wilt forgive their sin and if not but that they must still dye blot me I pray thee out of thy book which thou hast written called the Book of the living Ps 69. 29. and called also the Writing of the house of Israel Eze. 13. 9. And herein Moses saith Ainsworth dealt as a Mediator
be fulfilled that say Thus it must be Matth. 26. 53 54. for the Scriptures say That I must be pierced as a Malefactor in the Foot-soals Gen. 3. 15. and so likewise in the hands Psal 22. 16. And that I must bee oppressed by a band of armed Souldiers Joh. 18. 3. 12. and brought as a Lamb to the slaughter Isa 53. 7. Isa 33 7. And when hee came to his Answer hee doth not so much as plead for himself either before the High Priest Mat. 26. 63. or afterwards before Pilate Mat. 27. 12 14. But as a sheep before her shearer is dumb so be opened not his mouth And because it was the appointed hour of the power of the Prince of darknesse to exercise his utmost force against him therefore hee did not like a faint-hearted Souldier withdraw himself from them into some unknown place but he purposely went into a known Garden where hee knew hee must bee apprehended by Sathans Arch-Instruments and be lead by them as a sheep to the slaughter Joh. 18. 1. And then because he knew all things and what should befal him he went forth Joh. 18. 4. namely to meet the Devils Instruments that came to apprehend him Joh. 18. 6. And as soon as hee had but said unto them I am Hee that must break the Devils Head-plot by my constant patience and obedience they all fell to the ground at his word speaking and here hee kept them for his Disciples sake untill they might have liberty to depart and if hee would hee might have departed as well as they but instead of departing he put forth another act of his divine power to raise them up again that so hee might bee active in delivering himself unto their power to bee apprehended and to bee bound as a Malefactor and so to be carried before the Elders of the people And thus hee was active to drink of the bitter Cup that his Father had given him for hee had said but a little before unto Peter Put up thy sword and protect me not against these furies of Sathan shall I not drink of the Cup that my Father hath given me namely by his appointment and by mine own agreement from eternity By these and such like passages it is evident that Christ was eminently voluntary and active in all his sufferings and combatings with Sathan as a good Shepherd that doth readily venture his life against the Lion and the Bear for the safety of his sheep he suffered nothing by constraint from his Fathers wrath through his judicial imputation of our sins being pressed under the sense of the wrath of God as Mr. Nortons terms are but God was pleased to let Sathan loose to oppresse him to wound and to bruise him and to put him to as much grief as hee could to disturb his patience and to pervert him in the course of his obedience when his soul should make it self an offering that so hee might prevent his sacrifice by which means only it was decreed that the Devils Head-plot must be broken Conclusion Hence it follows that seeing the Devil could not neither by his fraudulent temptations in the Wilderness nor yet by his temptations of force in the Garden and on the Crosse provoke him to any impatience or to any disobedience by his ignominious tortures when his soul should make an offering but that still hee continued constant in his obedience and at last did make his soul a sacrifice by his own Priestly power according to the Laws of the voluntary Covenant his death and sufferings must needs bee meritorious for the obtaining of Gods Reconciliation and mans Redemption from Sathans Head-plot CHAP. XIII The Examination of Isa 53. 6. The Lord hath laid upon him the Iniquities of us all THe Exposition given by the Dialogue of this translated term The Lord hath laid upon is sound and good Divinity and not confuted by Mr. Nortons Answer hee cannot hence mantain the point of imputing our sins to Christ which is the main thing controverted and which I have already replied unto in Ch. 7. But because I received some Animadversions from a Reverend Divine that gave another Translation than formerly I followed and from thence he also gave another differing Exposition from mine by means whereof I was put to a stand for a time though after serious seeking unto God by prayer conference reading and meditation upon the Context I came at last to a more cleer apprehension of the meaning of the words to my satisfaction for upon the said search I could not find that the Prophet in this Text did speak of Gods judicial imputing our sins to Christ or that it spake any thing directly of Gods judicial inflicting our deserved penalties namely Hell torments upon Christ because no verse either before or after this verse did conclude any such thing and therefore upon serious consideration I durst not take this verse in that sense I confesse I am no Linguist yet I love sometimes to search into Kirkeroes Hebrew-Greek Lexicon to see in how many various senses the Seventy do render the Hebrew words and sometimes in more difficult cases I love to confer with such as are learned in the Tongues And by this means I find that the Hebrew word Pagah in this verse doth signifie to Meet and because it is in the conjugation Hiphil it doth signifie to Cause to meet so then the words must run thus The Lord caused him to meet namely the Father caused the Mediator to meet to consult the way of fallen mans Redemption from Sathans Head-plot and in that meeting all the Trinity were equal Counsellors and Covenanters but the Father is said to make or cause the meeting because he is first in order yet because there is but one will in the Trinity therefore in Jer. Jer. 30. 21. 30 21. the Father saith thus in commendation of Christ Who is this that hath ingaged his heart to approach unto me saith the Lord Now hence it may fitly bee demanded how Christ did ingage his heart the answer is that he did it by way of Contract or Covenant and therefore the Hebrew word Gnarab which wee translate ingaged doth properly signifie no more but a conjunction or joyning together but in this place it relates to the conjunction of the Father and the Son in a Covenant for mans Redemption and accordingly it is sometimes put for a conjunction of persons in a league or confederation as I have shewed at large in my Treatise of Holy Time But thus the whole verse in Jeremy may bee read and paraphrased His excellent one shall bee of himself and his Ruler shall go forth from the midst of him and I will cause him to draw neer namely as a Priest with an acceptable sacrifice for this Hebrew word is used in Lev. 1. 2. for offering an oblation or bringing neer a gift so then to bring neer or approach neer unto God is to offer unto him and to offer a sacrifice for sin is
and by 4 Mr. John Goodwin in his Elaborate Treatise of Justification doth shew from the judgement of the orthodox that nothing in 2 Cor. 5. 21. is there spoken touching the imputation In Vindiciae fidei part 2. pag. 165. of our sins to Christ and saith he of all the Scriptures that men take up for the plea of the imputation opposed Mr. Gataker hath well observed that this Text is most cleer and pregnant against themselves But saith Mr. Norton in page 54. The Sin offering is so called because sin was typically imputed to it and it is said saith he to be for sin because it was offered for the expiation of sin Reply 2. Mr. Norton affirms it was called sin because sin was typically imputed to it but he brings no Scripture to prove it and therefore it must passe for no better than a fiction 2 The Dialogue shews in page 41. that Psal 40. 6. doth call the Sin-offering by no other addition but Sin but the Dialogue saith that the Apostle in Greek doth expound it for sin in Heb. 10. 6. the Apostle doth joyn the particle For to the word Sin by which means hee doth teach us that the Sin-offering was not typically made sin by confession of sin and by imposition of hands upon the head of it the particle For is not suitable to that sense and so the Hebrew Text doth sometimes explain it self by joying the word For to the word Sin The Sin shall be killed before the Lord it is most holy Lev. 6. 25. and then it is explained in verse 26. The Priest shall offer it for Sin hence I reason thus if it had been made sin typically by Gods imputation it Lev. 6. 26. could not have been called Most holy neither had it been accepted as a sacrifice for Sin Lev. 6. 26. and so also the word For is annexed in Lev. 9. 15. Lev. 4. 14. But saith Mr. Norton in page 54. If Christ be made sin for us in the same sense that the water of Purification and the Trespass mony is called Sin then Christ was made sin only figuratively consequently suffered for sin figuratively not properly Reply 3. A byassed spirit is apt to pick an exception against the cleerest expressions the Dialogue speaks plainly that the water of Purification was called Sin Numb 19. 9. not in respect of any sin that was typically imputed to it nor was it called Sin because it was imployed to any sinful use but because it was ordained in the prescript use of it to cleanse the sinner ex opere operato from all such ceremonial sins as he was defiled with See Ains in Num. 19. 9 12. c. it was called Sin-water as the Sin-offering was called Sin because it was the water of Purification from sin and because it sanctified the unclean to the purifying of the flesh Num. 8. 7 21. and because it figured the blood of Christ which only purgeth the conscience from dead works that is to say from moral sins Heb. 9. 13 14. Now the Heb. 9 13 14. Argument of the Dialogue is plain namely that as the water of purification was called Sin because it did truly cleanse the sinner from the outward contagion of his sins whether moral sins that were done unadvisedly or ceremonial sins for which chiefly the Sin-water was ordained that being cleansed therby they might then approach to Gods presence in his Sanctuary or else not upon pain of cutting off Num. 19. 20. The like Reply I might also make for the Levitical phrase taken from the Redemption-mony that was imployed or part of it at least to buy the publick Sin-offerings and Trespasse-offerings it was called Sin-mony and Trespasse-mony 2 King 12. 16. Neh. 10. 32 33. not because any sin or trespasse was imputed to the mony as if it had been sinfully gotten or sinfully imployed but because it was imployed to buy the said Sin-offerings and Trespasse-offerings and in this sense God made Christ to be sin and to be a trespasse not by imputing the sins of the Elect to him in a judicial way but by ordaining and constituting him to be the true Sin-offering and to end all Sin-offerings and to finish Trespasse offerings and to make Reconciliation for iniquity by the Sacrifice of himself and so by this means to bring in an eternal Righteousnesse or Reconciliation Dan. 9. 24. instead of the Ceremonial Secondly saith Mr. Norton Then Christ was only made sin figuratively and suffered for sin figuratively not properly Reply 4. Christ suffered for sin properly according to Gods declared Counsel Covenant and Decree in Gen. 3. 15. in entring the Lists with Sathan but at last hee was the only Priest in the formality of his Death and Sacrifice and in this Sin-offering he bare our sins not really by Gods judicial imputation but figuratively only he bare them from us by procuring Gods Reconciliation No Scripture faith Reverend Mr. Wotton doth make Christ to be a sinner properly But saith Mr. Norton in page 131. Wee distinguish between an inherent judicial guilt and an extrinsecal judicial guilt If Thomas saith he be judicially guilty of a capital crime inherently though Peter be guiltlesse thereof inherently yet if he be guilty thereof extrinsecally it seemeth to be no injustice for the Magistrate in case of Suretiship to put Peter to death for Thomas his crime And after these words Mr. Norton doth cite sundry instances to this purpose and at last he concludes thus in page 133. I dare almost say saith Grotius a man excelling in this kind of learning That where there is consent there is not any of those whom we call Pagans who would esteem it unjust that one should bee punished with the delinquencie of another Reply 5. By this last testimony of Grotius Mr. Norton thinks that he hath knocked the nayl home on the head and therefore he saith that Grotius was a man excelling in this kind of learning and truly so hee was though I find him to be very much out of the way in some things But in vain doth Mr. Norton labour to make Grotius his abettor for surely there is no greater opposite to Mr. Nortons imputation than he is For Grotius saith thus Some evil is sometimes imposed upon one or In his War Peace l. 2. c. 112 p. 398. some good is taken away By occasion indeed of some fault yet not so that the fault is the immediate cause of that action as to the right of doing He saith he who by occasion of anothers debt hath ingaged himself suffers evil Sponde Nâ—xâ— praesto est But the immediate cause of his obligation is his promise as hee who is become surety for a buyer is not properly bound by the bargain but by his promise So also hee who is bound for a Delinquent is not held by the delinquency but by his ingagement And hence it is that the evil to bee born by him receives its measure not from the fault of the
well marked 1 That Christ hath redeemed us from the curse of the Law 2 That he was made a curse for us These two clauses the Dialogue hath expressed thus 1 Christ hath redeemed us from the curse of the Law 2 When he was made a curse for us Now saith the Dialogue the Apostle cites Deut. 21. 23. only to prove the last clause namely That Christ was made a curse for us in the outward manner of his death like unto other notorious Malefactors even at the same time when he redeemed us from the curse of the Law by making the formality of his death to bee a sacrifice by his own Priestly power 2 It is further evident that this sense is the truth by the prediction of it from the time of Adams fall in Gen. 3. 15. Thou Sathan shalt pierce him as a sinful Malefactor on the Tree and yet hee shall break thy Head-plot at the very same time by his The outward manner of Christs death on the Tree was first declared in Gen. 3. 15. obedience to the death for in all his conflict with thy ignominious torturing pains on the Cross he shall not suffer his patience to bee disturbed nor his obedience to bee perverted but hee shall continue obedient to the death even the death of the Cross and in that obedience as soon as thou hast done thy worst to disturb it and as soon as hee hath finished all his sufferings hee shall make his death a sacrifice by his own Priestly power And it is reconded of him that as soon as he had but said It is finished he bowed his head and gave up the Ghost and that was the formality both of his death and sufferings And thus hee brake the Devils Head-plot had the victory and won the prize which was the redemption of all the Elect even at the same time when hee was put to death as a cursed Malefactor by the Devil in hanging on a Tree This was the declared platform of the Trinity according to their eternal Covenant for mans Redemption as I have expressed it in the Dialogue but have often in this book amplified and inlarged it 3 It is worth the marking that the Apostle doth not put the Article The to the word Curse cited from Deut. 21. 23. but only to the first word Curse as it is cited in verse 10. from Deut. 27. But in case the latter word Curse had included the moral Curse as well as the former word Curse then in reason it should have had the Article The put to it as wel as it is to the former but because it is not put to the latter therefore this may serve as another Argument to prove the Apostle meant that Christ suffered no other Curse but such a Curse as his proof meant namely a cursed death in the outward manner of it just like unto those Malefactors that were hanged on a Tree according to Deut. 21. 23. and Gen. 3. 15. And to this sense doth Chrysostom and Theophilact expound the Curse that Christ suffered cited in the former Chapter namely that he suffered on a Tree as if he had been a sinner for he was put to death as a sinner by the Devils imputation but not by Gods imputation if hee had suffered as a sinner from Gods immediate wrath and by Gods imputation then hee must some way or other have had communion with our guilt For saith Grotius afore cited merit is personal and therefore when the Ancient Divines say Hee suffered on a Tree as if he had been a sinner they mean it only in respect of the likeness of his punishments unto other cursed Malefactors which punishment an innocent person may suffer as well as a Malefactor And so Austin saith well that Christ received our punishment without sin that thereby hee might dissolve our sin and end our punishment And in relation to this sense the Dialogue doth open the Apostles words thus Christ hath redeemed us from the curse of the Law even at the same time When hee was made not that Curse in verse 10. But a curse for us according to Deut. 21. 23. But saith Mr. Norton the word When is not in the Text but it is of your own putting in Reply 2. It is a usual thing with Mr. Norton to censure the Dialogue with some odious thing or other without any just cause But by his leave the Dialogue is able to justifie it self by the concurrence of good Authors for this word When. 1 Mr. Perkins doth use the word When twice over First In his translation of this Text. And secondly In his Analysis 2 Mr. Ainsworth doth render this Text thus Christ hath redeemed us from the curse of the Law When hee was made a curse for us in Exod 32. 32. 3 Mr. Calvin in his citation of this Text doth put in the word When just as Mr. Ainsworth hath done in his Inst lib. 2. Chap. 16. Sect 6. 4 The Prophet Isaiah useth the word When just in this very case saying in Isa 53. 10. It pleased the Lord to bruise him and to Isa 53. 10. put him to grief on the Tree When hee shall make his soul a Trespass namely a Trespass or a Sin-sacrifice as the Septuagint render Asham 5 The Syriak doth translate it And or When hee was made a Curse for us Vau in Syriak and Hebrew is usually put for And and yet it is sometimes also put for When and therefore Tremelius doth render it in to Latine Dum pro nobis factus est execratio and Erasmus doth translate the Greek thus Dum pro nobis which doth answer to our English word When or While 6 Tindal doth translate Gal. 3. 13. by And and not by Being 7 The Greek word in Gal. 3. 13. is often put for When by our Translators as in Mar. 14. 3. and in Luke 22. 44. in these places it is translated into Syriak Vau into Latine Dum and into English When he was in Bethany and When he was in an Agony and therefore by the like reason it may as well bee translated When hee was made a Curse for us 8 It seems to mee therefore that Mr. Norton doth find fault with the Dialogue from no other cause but because the word When doth utterly spoyl the visage of the Argument for it is no way suitable to his typical sense on which the foundation of his Argument doth depend and therefore it is no marvel that he doth censure the Dialogue for putting it into the Text. 9 All Christs greatest sufferings are comprised under the word Chastisement in Isa 53. 5. The Chastisement of our peace was upon him namely When he was wounded for our transgressions and when hee was bruised for our iniquities But if the moral Curse had been upon him when he was thus wounded and bruised on the Cross then the word Chastisement had not been fit to express it for we cannot find in all the Scriptures where the vindicative wrath of God and
Gods anger and so removed the curse from the Land after that Gods justice was satisfied by the figure Metonymia as the sacrifice that was ordained to attone God for sin was called sin So then the true reason why the Judges were admonished not to let his carkass that was hanged continue hanging all night but to bury him the same day to cover and hide his carkass in the earth from further publick shame and ignominy because he had already satisfied Justice by hanging on a tree to be gazed on as long as the day light made him a spectacle which at some time of the year might be till it was near midnight where the natural day endeth So then the defect or want in the Hebrew Text may be supplied by any word or words that do explain the true sense as well as by is As thus thou shalt in any wise bury him the same day for he that is hanged to be gazed on as long as the day gives light to be gazed on hath appeased God and born the curse from the land and thereby he hath made attonement for the curse and so procured Gods favor to the Land And it is most evident by three remarkable examples that the execution of the visible curse upon such malefactors did procure attonement to the land First The Lord himself commanded Moses to take the chief Ring-leaders of them that had coupled them to Baal Peor and to hang them up before the Lord against the Sun Numb 25. 4. Numb 25. 4. 1 It must be done before the Lord namely openly by the publick Judges for God is still with them in the cause and judgement 2 Chron. 19. 6. Deut. 17. 1. Psa 82. 1. 2 It must be done against the Sun namely in the open view of all persons as long as the Sun did give any light upon the face of the earth and because Phineas did execute judgement upon some of the chief of these sinners therefore in ver 13. he is said to make attonement for Israel Secondly David commanded the seven sons of Saul to be hanged up before the Lord 2 Sam. 21. 9. namely by the sentence of justice 2 Sam. 21. 9. but the Gibeonites said to David in v. 6. We will hang them up to the Lord namely to appease his fierce anger against the land and in that respect their hanging is said in ver 3. to make attonement and to this sense the Chalde paraphrase doth render the sense of Deu. 21. 23. for because he sinned before the Lord he is hanged namely to appease his wrath And all that are hanged before the Lord that is to say openly by the sentence of these Judges are said also to be hanged up to the Lord to appease his wrath and so both phrases do demonstrate the same thing and thus to do Justice and Judgement upon sinners is more acceptable to the Lord to attone his wrath than sacrifice Pro. 21. 3. Thirdly Achan was a cursed person in his death though his dead body was not hanged but burnt with fire because he had sinned in the cursed thing namely in the consecrated gold which God had cursed to any that did purloin it and therefore God said unto Joshua I will be with you no more except yee destroy that cursed person Josh 7. 12. For Israel hath transgressed the Covenant which I commanded them ver 11. But why doth he say that Israel transgressed seeing Achan alone sinned in a secret manner The Answer is Because it was Gods will to make such a supream voluntary Law and Covenant with all Israel that if but one man sinned in the excommunicate thing it should involve all Israel under the curse Josh 6. 18. untill they had purged themselves by the use of means to find out the transgressor but as soon as they had found out the transgressor and had executed Justice and buried his burnt body under a heap of stones the Lord was appeased to the people and turned from his fierce wrath Josh 7. 25 26. and so the Camp was cleansed Hence I do once more conclude that the onely true reason why he that was hanged must be buried the same day was not because else the Land would be ceremonially defiled as Mr. Norton doth argue but because one days open hanging on a tree as long as the light did last to be gazed on did satisfie Gods Justice and pacifie his wrath and therefore the Judges are admonished not to let his body hang all night but in any case to bury him the same day because he that is thus hanged hath born the curse that else would have fallen on the land and the Jews say That as soon as a Malefactor had satisfied justice by his See Trap on Gal. 3. 13. death then the tree whereon he was hanged the sword stone or napkin wherewith such a one was executed must be buried with them that no evill memorial of them might remain to say this was the tree sword stone or napkin wherewith such a one was executed But still this must bee remembred that in some extraordinary cases God permitted the Magistrates to let some notorious Malefactors to hang on a Tree not only for one day but also for many dayes together and yet the land was not defiled but cleansed thereby of which see more in n. 8. 6 Having now finished the former reason why the person hanged must be buried the same day namely because in the ordinary course of justice one dayes hanging on a tree did satisfie Gods justice and so remove the curse from the land as it is expressed in this sentence He that is hanged hath born the curse of God And at the end of this sentence the Geneva and Tindal have made a full stop and the other Translations have made a colon or a half stop for the time of his burial Then Moses proceeds in the next sentence to finish his former exhortation to the Judges in verse 22. That thy land be not defiled which the Lord thy God giveth thee to inherit the Context verse 22. lies thus If there be in thee a man namely any other man besides the Rebellious Son in verse 18. that hath committed a sin worthy of death namely by stoning thou shalt stone him to death and then if thou see cause thou shalt hang up his dead body on a tree that thy land bee not defiled by suffering such notorious moral sins and sinners to go unpunished This is the only true reason according to the Context why the Judges are exhorted to execute exemplary justice on such The whole land might be defiled by the Judges neglect in suffering notorious Malefactors to go unpunished notorious moral sinners namely that the land by their neglect of justice be not defiled for the Judges were the whole land Representatively as I have shewed more at large in the Jews Synagogues Discipline And it is evident not only by the Context that this was the true mind and meaning of
Moses in his exhortation to the Judges not to defile the land by pretermitting the execution of exemplary justice on such notorious Malefactors but also it is further evident by comparing his exhortation here with the like exhortations to the Judges to cleanse the land from moral defilements by executing of exact justice against such moral sinners which else would defile the whole land yea or any other land as well as the land of Canaan in case the Magistrates thereof did neglect to execute impartial justice and to toâ—lerate moral sinners See Lev. 18 24 25 27 28. Num. 35. 31 32 33. Psal 1 c 6. 38. Ezra 9. 11. Jer. 3. 1 2 9. Jer. 16. 18. Ezek. 36. 17. Psal 24. 5. c. But it came to pass that when Phineas by his extraordinary zeal did execute justice upon some of the most notorious Malefactors in Num. 25. that the plague was stayed and then the land was cleansed for by this act of justice though he was no Magistrate yet being stirred up of God in an extraordinary way to execute the office of a Magistrate hee is said to make Attonement or to reconcile God to the whole land Num. 25. 23. See Ainsworth also in Num. 35. 33 39. These and such like instances do evidence that the Judges as they were the Representatives of the whole land might defile the whole land and make them guilty of Gods curse due to such notorious moral sinners in case they did connive at them and not execute impartial justice upon them And this is the scope of Moses exhortation to the Judges not to defile the land and not as Mr. Norton makes the exhortation to bee to bury the body before Sun-set that the land bee not defiled On the contrary when the Judges were careful to execute exemplary justice on such notorious Malefactors they are said to cleanse the land from the objects of Gods wrath and to make Attonement for the Land O that this Exhortation of Moses might sit fast in the conscience of all Magistrates both supreme and inferiour to execute impartial justice against moral sinners that so they may cleanse the land of the Objects of Gods wrath and that the land by their neglect might not be defiled And O that people would rightly use their liberty when they have any hand in the choice of Magistrates to chuse such as fear God and hate sin 7 It is most evident that the whole Land was never defiled The whole land was never defiled by any one ceremonial sin by any one transgression against the Ceremonial Law I wonder therefore at Mr. Nortons unadvisedness in making the person hanged on a tree to defile the whole Land in case hee was not buried before Sun-set I grant that he or any other might bee deceived in their judgement by following the translation of Deut. 21. 23. according to the corrupt Edition as I have shewed before but the right translation as it was in the first Editions will not afford any such Tenent if the Context be well weighed 2 I grant that a great part of the people might bee ceremonially defiled yea at sometime the greatest part but not by any one transgression of the Ceremonial Law but by sundry kinds of Ceremonial sins as Ains sheweth in Num. 9. 12. 3 Suppose it could be proved which cannot be that the whole land might be ceremonially defiled by some one person or by some one act then I hope it will also follow by a necessary consequence that God had ordained and provided some instituted way for the ceremonial cleansing of the whole land as well as for particular persons and places for doubtlesse God would not bee wanting in some instituted way of cleansing for all sorts of ceremonial defilements But I cannot find any such instituted Ordinance for the cleansing of the whole land for any one ceremonial defilement neither can I find any one ceremonial defilement greater than that which happened by the touch of a dead person for hee that touched a dead person though hee dyed in his bed yea though hee were truly godly in his life time was as much defiled by the ceremonial Law as he that touched the most notorious Malefactor after he was hanged on a tree and he that touched any dead person in the day time was as much defiled by the sentence of the Ceremonial Law as hee that touched a dead Malefactor in the night time after Sun-set and hee that touched but the limb of a dead child was as much defiled as he that touched a whole dead child all that touched the dead though never so many were all alike defiled in the highest degree of ceremonial uncleanness untill they had cleansed themselves according to the instituted way of cleansing in Num. 19. 11 15 16 c. It is a vain conceit to think that the whole land might be defiled ceremonially by permitting the person hanged to hang on the tree after Sun-set the whole land could not be defiled therby unless every person in the land did come one by one to touch his dead carkass which is absurd to think they would do and yet it must be done in case Mr. Norton do prove that the whole land was defiled by the Malefactors carkass unburied after Sun-set And by this it appears that his knowledge in the Ceremonial Laws is very short of what it ought to be or else he would never have broached this fiction 8 It is evident that the hanging of a Malefactor on a tree after Sun-set did not defile the land ceremonially see also n. 2. for David according to the desire of the Gibeonites which was ordered doubtless according to Gods special positive direction commanded that seven of Sauls sons should be given to them to be hanged on a tree and to continue hanging so long as until God should manifest himself to be attoned and reconciled to the Land by sending rain to remove the present famine for there was a famine in the dayes of David three years together And David inquired of the Lord and the Lord answered It is for Saul and for his bloody house because he slew the Gibeonites 2 Sam. 21. 1. therefore David said to the Gibeonites in verse 3. What shall I do for you and wherewith shall I make the Attonement that ye may bless the inheritance of the Lord They answered to the King in verse 5. doubtless by some special voluntary positive command from God Let seven of his sâ—ns be delivered to us and we will hang them up unto the Lord namely to appease the Lords wrath that was so justly provoked by Sauls sin against the whole land for Saul was the Representative of the whole land and therefore he ought to have protected and not killed the innocent Gibeonites as he had done out of his furious zeal by which notorious moral sin of his he defiled the whole land But by the hanging of his seven sons on a tree for many dayes together the land was cleansed from
taken away my cattle and my children Job 1. In these words you see that Job ascribes all the evils that fell upon him to God because God permitted Satan to do what he did and therefore saith Job in Chap. 19. 21. The hand of God hath touched me In these words he called the Devil Gods hand because God gave the Devil leave to afflict him so as he did to try his patience and we see that Jobs patience in his first encounter with Satan was not disturbed And in this sense the word I must be understood in Matthew I will smite the shepherd that is to say I God will give Satan leave to smite the shepherd This is the true sense of Matthew and therefore this is no proof that God smote Christs soul from his immediate vindicative wrath The second Scripture to be examined is Isa 53. 10. It pleased Isa 53. 20. the Lord to bruise him and to put him to grief when he shall set out or give his soul to be a Trespass-Offering or as the Seventy read it a sin For this phrase set see Ains on Gen. 21. 13. 27. 37. and in Psa 8. 2. and Gen. 9. 12. 17. 5. This Scripture being rightly interpreted doth not mean that God was pleased to bruise Christ actively and so to put him to grief by his immediate wrath But it means that it pleased the Lord passively to put that is to permit and suffer Satan to bruise him and to put him to grief and so speaks our larger Annotation on these words He put him to grief or as some saith the Annotation he suffered him to be put to pain or torment because this form saith the Annotation hath oft in it a notion of permission as in Psal 37. 33. Psal 119. 10 116. and Isa 63. 17. and see more for this form in Reply 22. and in Ains in Psa 39. 9. and in Psa 16. 10. In this sense I say It pleased the Lord to bruise Christ and to put him to grief and just so it pleased the Lord to put an utter enmity between the Devil and the seed of the deceived sinful woman in Gen. 3. 15. there the Lord appointed the Devil by Gen. 3. 15. his permissive Commission to combate for the victory with the seed of the woman and in case the Devil could prevail to disturb his patience then the Victory was to go on his side but in case the seed of the woman did persevere in his patience and obedience through all the Devils ignominious trials and at last in that perfect obedience did make his vital soul a Sacrifice by breathing out his immortal soul by his own Priestly power then the victory was to go on his side and then hee was to have the prize namely the Redemption of all the Elect. And in this sense also is Isa 53. 5. to bee understood He was Isa 53. â— wounded for our trangressions he was bruised for our iniquities God may be said to do this though not from his immediate wrath because he permitted Satan to do all this as I have expounded these words formerly And in this sense it is said in Psal 69. 27. They persecuted him whom thou hast smitten God is here said to smite Christ but yet not from his immediate wrath but by Satan and his Instruments God permitted Satan to do his worst to Christ to manifest the perfection of his obedience for his Priestly consecration to his sacrifice but the Devils end was to disturb his patience and so to pervert him in his obedience that so his death might not be a sacrifice And thus it pleased the Lord to bruise him and put him to grief namely by Satan and his Instruments and not by Gods immediate wrath And this I beleeeve is the plain genuine sense of Isaiah And because I judge this interpretation to bee of necessary consequence I will once more repeat it with some inlargement It pleased the Lord according to the counsel of his own will which hee first declared to us in Gen. 3. 15. to permit Satan to enter the Lists with the seed of the deceived woman to deceive him if he could and to that end he gave him his full liberty to deceive him by fraud or to provoke him by force to some sinful disturbance or other And thus it pleased the Lord to permit Satan to bruise him and to put him to grief by an ignominious and long lingring violent death to disturb his patience and obedience if hee could even at the same time when his soul shall set or give it self to bee a Trespass-offering that so hee might spoyl his death from being a sacrifice if he could and thereby might save his first grand Head-plot from being broken And it pleased the Lord also according to the counsel of his own will to Covenant to and with the Mediator that in case he held constant in his obedience through all Satans malicious stratagems and at last in that perfect obedience did give his soul to be a Trespass-offering then his obedience in his said sufferings should be for his perfect consecration and then his death should be accepted as an acceptable sacrifice of Reconciliation for all the Elect and then Gods Covenant with him was that hee should see his seed and prolong his dayes and that the pleasure of the Lord for mans actual Regeneration and Reconciliation should prosper in his hands But Mr. Norton doth often torment this heavenly sense of Isaiah with a contrary for hee makes Christ to combate with Gods immediate wrath and to suffer as a legal sinner and as our legal Surety from the judicial vindicative wrath of God even from his judicial vindicative Judgement-seat as in page 55 63 85 122 143 165 192 213 39 c. The third Scripture to bee examined is Rom. 8. 32. God spared not his own Son but delivered him up for us all Hence Mr. Norton infers in page 122. That Christ was tormented without any forgiveness God saith he spared him nothing of the due debt Rom. 8. 32. Rom 8. 32. To this interpretation I Reply That Gods not sparing his Son but delivering him up for us all must not bee understood of Gods delivering him up to his own immediate wrath as Mr. Nortons sense doth carry it But of Gods delivering him up to his Combater Satan that so Satan might have his full liberty to do his worst unto him to provoke his patience and so to pervert him in his obedience by his ignominious and cruel usage that so he might spoyl his death from being a sacrifice if he could and that so hee might hinder him from breaking his first grand Head-plot In this sense God spared not his Son but gave him up for us all and in this sense God gave Satan liberty to use Pilate as his instrument to make Christ bear our sins in his body on the Tree 1 Pet. 2. 24. And therefore Christ said unto Pilate Thou couldest have no power
forsook Christ on the cross by not protecting him against his crucifiers not protecting him from the hands of Satan and his Instruments Or thus God put enmity between the Devil and the seed of the deceived woman and it was agreed between the Trinity from eternity that Christ in his humane nature should try masteries with the power policy of Satan and his Instruments therefore it was agreed also that God should leave the humane nature of Christ alone to manage this Combate and it was agreed also to permit the Devill to use all his power and policy to do his worst to disturb the patience of the humane nature and so to pervert him in his obedience that so his first Head-plot might not be broken I say in this Combate the God-head was to leave the Humane nature to its own principles and to permit the Devil to use his utmost power and policy to incounter with his Humane nature and therefore he brought into the Garden a Band of Souldiers armed with Swords and Staves to apprehend him and to bind him like a Felon and to carry him as a prisoner first before the Priest and then before Pilat and there to lay many criminal accusations against him and at last to crucifie him for a notorious malefactor with all manner of ignominy and torturing pains and in all these injurious abuses God did not protect him nor put out any power to deliver him And thus God forsook Christ on the Cross and left him helpless as a Combater ought to be in the trial of Masteries 2 This exposition of the word Forsaken must needs be the right interpretation because it agrees to the Context in Psal 22. whence it is taken and therefore I will make it appear by comparing it with the Context 1 The next adjoyning sentence to the word Forsaken is this Why art thou so far from helping me namely against my envious Adversaries his condition was such that it needed some help from God to suppress them but it had not been so fit to call upon God to help him to suppress his own vindicative wrath if any such thing had been aâ— Mr. Norton affirms 2 The next sentence doth also explain the former Why art thou so far from the words of my roaring for though God had heard his earnest prayers in the Garden and had fully delivered his humane nature from the dread of the Cup yet not from the Cup it self of his sufferings and it is also cleer by verse 11. that God heard him in regard of inward support though not in regard of outwrd deliverance Be not far from me because trouble is neer and there is none to help me that is be not far from supporting my inward man for there is none to help me in regard of my outward man I know by thy revealed Decree in Gen. 3. 15. that thou hast given Satan power over my outward man to put mee to death as a Malefactor on the Cross 3 He prayes again in verse 19. Be not far from me O Lord my strength hasten to help me deliver my soul from the sword my desolate soul from the power of the Dog In these words Christ doth acknowledge God to be his strength even now in this time of his greatest passions And hence it follows that when he cryed My God my God why hast thâ—â— forsaken me that he felt God to bee his strength in the inward man at least though at the same time God did forsake him by leaving his outward man into the hands of Satan and his instruments or else his mouth and his heart did not go together when he did acknowledge God to be his strength and when he cryed out My God my God This appellation shews that God was his strength in the inward man though God left his outward man to the power of Satan and his Instruments to crucifie him as a Malefactor and therefore his next Petition is Hasten to help me that so my body may also bee delivered from the power of these Dogs by my Resurrection on the third day according to his faith in Psal 16. 10. 4 And lastly This is remarkable that Christ did not utter these words My God my God why hast thou forsaken me until hee had fulfilled all his appointed sufferings from the Devils instruments as it was declared in Gen. 3. 15. and as they are largely expressed in this Psalm and therefore the word Forsaken doth relate to Gods outward leaving him in the whole course of his sufferings from his apprehension to his death 2 This interpretation of the manner how God did forsake Christ is strengthned by the concurrence of sundry eminent orthodox Divines 1 P. Martyr on Phi. 2. enumerating the calamities that Christ suffered begins thus The first calamity saith hee is to lose estimation the Theef was preferred above Christ Barabas was dismissed and Christ was counted among the wicked 2 Saith hee Another calamity was touching bodily deliverance he was destitute of Gods help My God my God why hast thou forsaken mee And he cites Austin to his sense But I pray take notice that hee applies this speech My God my God why hast thou forsaken mee to his bodily deliverance How far wide is he from Mr. Nortons essential torments on Christs soul but for want of due observation Mr. Norton thinks that all the Orthodox run on his side but upon better search hee may see the contrary 2 Bucer in Mat. 27. 46. saith Christ here complained that he was forsaken or left of his Father into the hands of the wicked to indure all their rage 3 Bullinger in Mat. 27. saith To forsake in Christ upon the Cross is to permit so that this was the meaning of Christ Why dost thou suffer mee to be thus afflicted Why dost thou permit these things to mine enemies When wilt thou deliver me 4 Dr. Lightfoot in his Harmony on the New Testament page 72. saith thus My God my God why hast thou forsaken me not forsaken him as to the feeling of any spiritual desertion but why left to such hands and to such cruel usage Ibidem In his Commentary on Act. 2. 17. he saith Why should not these words My God my God be translated Why hast thou left me and given â—e up to such hands shame and tortures rather then to intricate the sense with a surmise of Christs spiritual desertion 5 Mr. Robert Wilmot in his Manuscript on Christs Descent on these words in Act. 2. 25. He is at my right hand saith thus God is at Christs right hand for support and comfort as in this Text and in Psal 109. ult This by the way Oâ—e would think saith he evinceth That the complaint of our Lord in Psal 22. 1. and in Mat. 27. 46. imports not any total dereliction or desertion without all comfort but a leaving of the holy One of God Mark 1. 14. to the extremities of wicked men mentioned in that Psalm and felt upon the Cross Ibidem
or turned away his face from his immortal soul for then he could not have exhorted the seed of Jacob to praise God because he had not hid or turned away his face from him This very Argument is also used by our larger Annotation on Psal 22. 1. though I did not see it till I had first made use of it for this exposition 2 Seeing it is generally acknowledged that Christ was not forsaken in regard of any diminution of Grace Thence it follows that these words My God my God why hast thou forsaken me must not be understood of any inward forsaking of his soul for saith Mr. Rutherford these words My God my In Christs dying p. 150. God was spoken with the greatest Faith that ever was a doubled act of beleeving My God my God 2 Saith he It is a word relative to the Covenant between the Father and the Son My God saith he is a Covenant expression that the Father will keep what he hath promised to his Son and relateth to the infinite faithfulness of the Covenant maker Object But here it will be objected as it was about Mr. Calvins words That Mr. Rutherford held That Christ suffered the pain of loss in his soul Answ I grant it yet I say also that that Tenent and these expressions do cross one another 4 I do once more propound to consideration what I have cited afore out of Mr. Wilmot at Reply 9. and in Sect. 4. And to that I will adjoyn a fourth Argument from him from his Exposition of the word alwaies in Act. 2. 25. where Christ saith thus I foresaw the Lord alwaies before my face Alwaies that is saith Mr. Wilmot Even in his sorest Agonies 1 Before his sweaty Agony his soul was troubled yet then he called God Father Joh. 12. 27. 2 When he was in the Agony he could still call God Father Luk. 22. 44. and prayed to him by the name Father And in Joh. 11. 42. he said he knew God heard him always and therefore even then he must needs have comfort 3 When he began to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most grievously tormented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundantly sorrowful or rounded about with sorrow yet then he could still call God Father Matth. 26. 37. 38 39 42. 4 When the betrayer was come and the Band had seized on him yet then also he uttered words of sure comfort and confidence in Matth. 26. 53. Thinkest thou that I cannot pray to my Father and he shall set before me more than Twelve Legions of Angels 5 When he was upon the Cross and cryed My God my God why hast thou forsaken me doth not the very fore-front of that speech ascertain us that he had even then comfort in his God Matth. 27. 46. 6 Had not he strong comfort in God his Father at the giving up of the Ghost when he said Father into thy hands I commend my spirit Luk. 23 46. If then through all his sufferings he could pray to his father as we see and knew his Father heard him ever yea even through all his sufferings he called him by this fiducial and cordial name Father we cannot imagine but that he conceived and applied the comfort contained in the name when ever he did mention the name else how conceive we that his heart and mouth did go together Thus far Mr. Wilmot This I have cited before in Chap. 16. But it is never a whit too often to the considerate 5 Seeing it is acknowledged that Christ was not forsaken in regard of any diminution of Grace but that he did always injoy his Graces in fulness even as the Sun in its strength How could he lose the light of Gods countenance or want the sense of the good of the Promises seeing he injoyed the full exercise of all Grace He was annointed with the oyl of gladness above his fellows Psa 47. 7. and above measure Joh. 3. 34. That is saith Mr. Ball he had the whole Spirit all the gifts of the Holy Spirit in higher degree In the Covenant p. 310. than any creature men or Angels in full abundance for he that giveth bountifully or largely doth not measure or number what he giveth but poureth our copiously or as we say from the full heap with both hands And in pag. 111. saith he fulness without measure is like the fulness of the light of the Sun or like the water in the Sea which hath an unmeasurable sufficiency and redundancy And therefore hence it follows That seeing the oyle of gladness was alwaies in him in the highest fulness without measure and without the least diminution that he could not possible be deprived of the sense of the good of the Promises in respect of his inward man though he might be and was deprived of outward protection from the hands of Satan and his Instruments because it was so Decreed Covenanted and Declared in Gen. 3. 15. And therefore it behoved the Divine nature to withdraw its protection and to leave him to try masteries with his Combater Satan in his Humane nature as it was accompanied with our true natural infirmities that so he might suffer from his Combater Satan all that was written of him in Gen. 3. 15. But this weakness of his saith Austin was power because the Divine nature did exercise power to leave his Humane nature that so his Human nature might suffer in obedience to his Covenant But this is also to be well marked that when the divine nature rested or ceased to protect and assist the humane nature it did no way withdraw the exercise of his inward graces which he had received at his Incarnation and at his Baptism from the unction of the holy Spirit above measure as I noted before by which his soul was supported under all his greatest tortures on the Cross and therefore as Stephen and many other Martyrs had the joyful vision of Gods countenance and the sense of the good of the promises to support their inward man under their greatest outward tortures so had Christ though all of them wanted the vision of outward protection as well as Christ and in that respect they might all say as Christ said My God my God why hast thou forsaken me And as John Hus and Amond de larâ—y said as I have noted it in the Dialogue In Fox tom 1. p 50 tom 2. p. 130. p. 58. In the conflict saith Ball on the Covenant pag. 284. his Faith was most firm not shaken with any degree of unbeleef And saith Dr. Sibs on Matth. 27. 46. Christ was not forsaken in regard of Grace as if Faith or Love or Joy in God or any other Grace were taken from Christ O no saith he he beleeved when he said My God my God Unto these words of his I put in the Grace of Joy in a parenthesis because he had said before in general That Christ was not forsaken in regard of Grace and thence I infer that then he was not forsaken of
23. for he died not like other men but as a Master of death 13 Lyra in Mat. 27. on these words Jesus crying again with a loud voyce sent forth his soul saith Whereby it appeareth that voyce was not natural but miraculous Because a man afflicted with great and long torment and through such affliction near unto death could not so cry by any strength of nature 14 Austin de Tri. lib. 4. c. 13. saith It is the death of the Spirit to be forsaken of God as it is the death of the body to be forsaken of the Spirit and this is the punishment in the death of the body that the spirit because it willingly forsook God should unwillingly leave the body neither can the spirit leave the body when it will unless it offer some violent death to the body The Spirit of the Mediator did plainly prove that he came to the death of his flesh by no punishment of sin in that he forsook not his flesh by any means against his will but quia voluit quando voluit quomâ—do voluit Because he would when he would and as he would Therefore he said I have power to lay down my soul and power to take it again no man taketh it from me but I have power to lay it down of my self and this those that were present greatly marvelled at as the Gospel observeth when after that loud voyce he presently gave up the Ghost for they that were fastened to the tree were tormented with a long death wherefore the two Theeves had their legs broken that they might die but Christ was wondered at because he was found dead which thing we read Pilat marvelled at when Christs body was asked of him to be buried Three things are remarkable in these words of Austin 1 That the death of the body was inflicted on all mankind for the punishment of sin in which death the soul must depart from the body against her will and not when she would or as she would 2 That the manner of Christs death was clean contrary to ours because he gave up his spirit by his own accord and power when he would and as he would 3 That his giving up the Ghost so presently upon his loud prayer was wondered at by the standers by and by Pilat himself when he heard it 15 Bernard Feria 4. Heb. panosa saith Christ alone had power to lay down his soul none took it from him bowing his dead being obedient to the death he gave up the Ghost who can so easily sleep when he will To die is a great infirmity but so to die was plainly an exceeding power he onely had power to lay down his soul who onely had like free power to take it again having the rule of life and death 16 Ambros De Incar Dom. Sacram. c. 5. saith Christ having power in himself to lay aside his body and take it again he sent forth his soul he lost it not 17 Eusebius Demon. Evang. l. 1. c. 8. saith When no man had power over Christs soul he himself of his own accord laid it down for man Ibidem lib. 3. ch 6. So loosed from all force and Resting free himself of himself made the departure from his body 18 Erasmus in his Paraphrase in Luk. 23. saith Jesus when with a mighty cry he had said Father into thy hands I commend my spirit breathed out his soul to make it manifest to all that he did not faint as others do the strength of his body by little and little decaying but streightway upon a strong cry and words distinctly pronounced he laid down his life as of his own accord Ibid. In Mark 15. When the Centurion that stood over-right as a Minister and Witness of his death and had seen many dye with punishment when hee saw Jesus besides the manner of other men after a strong cry presently to breath out his soul said Truly this man was the Son of God 19 Musculus in Matth. 27. saith That Christ sending forth his soul with a loud voyce is a proof of a greater power than may be found in a man dying whereby he sheweth that he laid off his soul of his own accord answerable to that I have power to lay down my soul and to take it again to which end John saith that bowing his head he gave up the Ghost others first die and then their heads fall but he first layeth down his head and then of his own accord delivereth up his soul to his Father 20 Gualter in Joh. 6. 9. saith But let us see the manner of Christs death who as John writeth with bowing down his head yeelded up the spirit Luke saith be cried with a loud voyce Father into thy hands I commend my spirit Here find we manifest Arguments of his Divinity which the Centurion and others observed as some of the Evangelists witness 1 That cry and distinct pronouncing of his last words sheweth a power and vertue more than humane for we know that men dying so faint that most of them cannot speak be it never so softly 2 He dieth when he will of himself yea and layeth off his soul with authority to shew himself Lord of life and death which is an evident proof of his divine power 21 Marlorat on these words in Matth. 27. Jesus crying again with a loud voyce sent forth his spirit saith Christ declareth his Majesty in that he layeth down his soul not when men constrain him but when himself will whereupon Pilat marvelled that Christ was so soon dead and the Lord himself said None taketh my soul from me but I lay it down of my self I have power to lay it down and power to take it again to which it appertaineth that is written he bowing his head gave up his spirit For other men first die and then their heads hang but Christ first laid down his head and then voluntarily rendred his soul into the hands of his father 22 Mr. Nichols cited in the Dialogue pag. 101. speaks pertinently to the judgements of these Divines and cites Austin concurring with him 23 Mr. John Smith of Clavering in his grounds of Religion pag. 59. asketh this Question How did Christ die Ans He dyed not with extremity of pain as others do but he willingly yeelded up his life when he could have lived longer if he would Joh. 10. 18. 24 Dr. Ames in his Marrow on the death of Christ c. 22. comes near unto the former for in Sect. 27. he saith That Christs death was in a certain manner supernatural and miraculous because Christ did keep his life and strength as long as he would and when he would he laid it down Joh. 10. 18. And in Sect 2. he saith it was an act and not a meer suffering c. out of power and not out of infirmity onely 25 Calvin on Joh. 10. 18. saith These words may be expounded two manner of wayes First That either Christ putteth his life from him himself remaining perfect as
Reconciliation or his forgiveness by his Reconciliation doth make a beleeving sinner not onely without blemish and spotless but holy also And so the word sanctifie and cleanse in Ephes 5. 27. is synonimos with the word holy and without blemish in the same verse Sixthly I pray note this also That the holiness of Christs person cannot be imputed to us for our formal holiness as it is affirmed by some unless it could be proved that God doth first make us one with Christ in the personal unity of both his natures as the Dialogue doth reason the case in p. 146. And so Mr. Baxter doth reason with Molinaeus in p. 183. Christs Righteousness formally saith he is incommunicable to any other our union with Christ saith he makes uâ— not the same person with him to be the same subject of the same accident Righteousness This Section I have added onely by way of Parenthesis Seventhly Seeing it is acknowledged that perfection doth consist in action and seeing it is also acknowledged that the perfection of all Christs obedience was to be evidenced not onely by his perfect patience in all his sufferings from his Combater Satan but especially in the formality of his death and sacrifice why should it not be formally done by his own priestly action And why then doth Mr. Norton detract so much from the perfection of his Priestly action in the formality of his death and sacrifice by ascribing the formality of it to physical causes onely as his words repeated a little before do testifie But saith Mr. Norton in p. 83. The Scripture mentioneth no other death than what iâ— inflicted justly for sin c. Reply 28. I cannot but wonder that Mr. Norton should detract so much from the perfection of Christs Priestly action in making his death to be a sacrifice as to make it to be nothing else but a co-acted death according to Gods sentence denounced on fallen Adam as the punishment of his original sin in Gen. 3. 19. For as Lupset saith well In our death the body doth in a manner leave the soul before the soul leaveth the body For saith he it is the body by it self forsaking life that causeth the soul to depart Hence I infer What perfection of Christs Priestly active obedience can there be in such a kind of forced death as this is But on the other hand look upon the death of Christ as it was to be made a sacrifice in the formality of it by his own Priestly power and then we may see it to be a death of Covenant onely and so consequently to be an active mediatorial death and sacrifice because hee must bee our Mediator in his death But in Reply 16. I have spoken more fully to this objection Therefore for a conclusion I will yet once more distinguish upon the death of Christ 1 The long action of his bloody combate with Satan and his Instruments gave the name to his being killed and slain 2 His last short act in breathing out sending out or putting out his immortal spirit when he cried with a loud voyce Father into thy hands I commend my spirit gave the name of formality to his death and sacrifice by his own Priestly power When Christ said Father into thy hands I commend my spirit Luk. 23. 46. he did not breath out his soul through the decay of his natural spirits as the Saints do when they say the same words as in Psal 31. 5. Nor as Stephen did when he said Lord Jesus receive Psa 31. 5. my spirit Act. 7. 59. For their death is co-â—cted by Gods Justice on original sin Gen. 3. 19. But Christ made it evident that his death was not co-acted by weakness of Nature by his crying out with a loud voyce when he said Father into thy hands I commend my spirit and at that instant gave up the Ghost by which loud out-cry he made it evident that he was in full strength of nature when he died as it is noted before by Mr. White of Dorchester and by Mr. Trap and others and this last act gave the formality 1 To his Obedience 2 To his Death and Sacrifice 3 To the price of full satisfaction For as I have formerly shewed from Exod. 30. 12. It was Gods voluntary Covenant that Exod. 30. 12 15 16. The death of Christ as it was made a sacrifice of reconciliation by the voluntary Covenant between the Trinity was the full price of mans redemption made the half shekels to be the full price for the redemption of the lives of the Israelites and this price was imployed or part of it at least to buy publick Sacrifices which were ordained to make an Attonement for their lives as I have opened it in the Dialogue p. 86. namely this price was accounted by God to be in the place and in the stead of their lives as vers 15 and 16. doth declare And thus their lives were redeemed with a price and yet materially it was not the full price of their lives but formally it was the full price of their lives by vertue of Gods free Covenant In like sort Gods voluntary Covenant and Decree made the obedience of Christ in his Combate of sufferings and in the formality of his death and sacrifice to be the full price of the redemption of all the elect Israel of God namely in their place and stead But saith Mr. Norton in page 143. No price can dispence in case of the Antitype Reply 29. And why not Is God by necessity of nature bound to punish sin to the utmost extent of his Justice Is not he a Supreme to do with his own what he pleaseth The Lord in mercy open his eyes and all our eyes to see better into the force of Gods voluntary Covenant for it is his voluntary positive Law and Covenant that doth make any thing to bee a full formal price in his own sight and on the contrary that nothing that is never so valuable in our eyes can be made a ful price formally in his esteem without his voluntary positive Law and Covenant doth concur thereto Conclusions from my several Replyes to the said third Question 1 Hence it follows That God did not forsake Christ in the formality of his death on the Cross namely he did not so forsake him as to suffer his humane nature to be put to death formally by the power of Satans torturing pains neither did he appoint his death to be made a sacrifice by his own immediate wrath but onely by Christs own Priestly power 2 Hence it follows That the death of Christ in the formality of it was accepted of God as a Mediatorial sacrifice of Reconciliation by which his wrath was appeased and his favour procured to all poor humbled and beleeving sinners he was the Mediator of the New Testament through his death because he compleated the same as our Mediatorial Priest by the joynt concurrence of both his natures in personal union and in that