in this world wherein he attended to his active obedience to the Law of God yet he was alwayes in a dark obscure low suffering condition The Instances of his sufferings which follow are more conspicuous in the course of his publick Ministry such was this point in this Section touched on viz. his bodily Infirmityes mentioned by Mathew which words are recited out of Isai 53.4 surely he hath born our griefs and carried our sorrows and this Text he bringeth to prove that Jesus Christ did heal all manner of diseases and sicknesses not as a Physitian but as a Mediator by divine power and Authority as God and man He did bear all the sinless punishment of our sins in his body 1 Pet. 2.21 himself bare our sins in his own body that is the punishment of our sins viz. sinless punishment whereof our bodily infirmityes weaknesses pains and sicknesses are a great and eminent part And by this part of his sufferings he so far satisfied divine Justice and thereby hath taken out the sting and curse out of our bodily infirmityes and hath rendred them only medicinal to our Souls and hereby he hath obtained power over all diseases to send them and to recall them as he pleaseth and to improve them as he will for the good of his Church and believing Servants he hath such absolute power over all our sicknesses that he saith to one goe and it goeth and to another come and it cometh c. This Text in Math. doth hold forth that part of the Humiliation of Jesus Christ in submitting himself to bodily infirmityes and diseases which he took and bare he took our griefs and pains for our sakes and bare them in our stead It is an eminent part of his sufferings clearly held forth in the Prophesies and testified in the Gospel History of him it is a point of great use and comfort to the Church that this sharp Rod is managed in the hand of a merciful tender hearted yea and experienced Mediator Jesus Christ his body was mortal which is evident by this that he dyed yea he came into the world to dye and therefore took a mortal body capable to perform that great service which he came to do The body of Adam in Innocency was capable of Immortality but by sin he became mortal Rom. 5.12 as by one man sin entered into the world and death by sin so death passed upon all men for that all have sinned Though the person of Jesus Christ was without sin yet he took a mortal body that it might be a fit sacrifice for our sin which was laid upon him by imputation being our Mediator his body was made as Adams body was out of preexisting matter and was therefore mortal After his Resurrection his body is Immortal His mortal hath put on Immortality his glorious immortal body is set down at the right hand of God And he will change our vile bodyes after the Resurrection and make them like to his glorious body Phil. 3.21 After the Resurrection the bodyes of all mankind shall be Immortal both good bad The power of mercy will preserve the bodies of the Elect to be eternal monuments objects of mercy and Subjects wherein mercy shall shine forth unto all Eternity The bodyes of the wicked shall be preserved in Immortality to be Vessels of wrath in which the justice of God will shine forth to all Eternity Thus all humane bodyes are capable of Immortality and shall be made so to be by the power of mercy and justice which Attributes of God are to be glorified in mankind for ever This Immortality of the body of Jesus Christ was a great and fundamental infirmity of his humane nature and a fruit of our sin imputed to him as our Mediator and this made him capable of such other infirmityes as might accomplish his death So that it was through the infirmity of a mortal body that he dyed 2 Cor. 13.4 for though he was crucified through weakness yet he liveth in the power of God his humane nature subject to our infirmityes made him mortal Divine power maketh him Immortal Though Jesus Christ took many infirmityes sicknesses weaknesses incident to a mortal body yet he dyed not by any sickness he dyed a violent death being in his full strength Their cruelty and harsh usage of his mortal body forced with his voluntary consent Joh. 10.18 a separation of his Soul from his body by much and cruel whippings they made deep and long Furrows in his back by piercing his head with Crowns of thorns knocked on with a staff by abusing him all night they gave him no rest The Rulers had him to do till after Cocks crowing then they went to their rest if their malitious minds would suffer them to sleep but they committed our blessed Lord Jesus to Souldiers and the rude Rabble who abused him all the night in the morning they committed him to Pilate who finally condemned him and delivered him to be crucified They oppressed his spent mortal body by bearing his cross they nailed his hands stretched his body till all his joints were loosed At that stretch they nailed his feet they pierced his side with a Spear and let out his life blood All these and sundry more of the last sufferings of our Lord shall hereafter the Lord assisting in their place and order be opened this may suffice at present to shew that the body of Jesus Christ had the infirmity of mortality and dyed with grief and pain a violent death he dyed not of any sickness Furthermore in this state of his mortal body when he was in the flesh he took many other infirmityes of a mortal body which are sinless punishments of the sin of man which may be gathered from Gen. 3.17 18 19. where the commination and infliction of them is expressed as the product of our sin To eat in sorrow to labour with disappointment and to labour with sweat until these painful labours sorrows sweatings and disappointments have brought us to the dust out of which we were made These infirmityes of humane nature may comprehend all those infirmityes usually instanced in by Divines as hunger thirst weariness sleepyness c. The mortal body of Jesus Christ was susteined as our bodyes be by eating drinking motion labour and rest in all which respects our fallen estate feeleth much punishment and the matter of sicknesses is usually contracted by eating and drinkâ—â— by heats and colds As these natural passions and infirmityes have in them a â— less punishment of sin which Jesus Christ suffered So why may not we say at the animal passions and infirmityes have in them a sinless punishment of sin as anger grief love Mark 3.5 he looked on them with anger but without the least touch of sin and was grieved Joh. 12.36 Jesus did hide himself from them Math. 14.13 when Jesus heard that Iohn was beheaded he departed thence into a desert place Ioh. 20.2 the Disciple whom Iesus loved Joh.
which never yet had any man been buryed there they did at present lay up the body the approaching of the Sabbath permitting them to do no more they rowled a great stone to the dore of the Vault which shut it close up And so they departed Lo here we find the dead body of Jesus Christ separated from his Soul laid up among those that are gone down to the pit under the power of death and the grave in the very bottom of his humiliation His Soul was in his Fathers bosome in Paradice far out of the reach of the Enemy though in a suffering condition because in a state of seperation from his body there was he pleading and interceding for the Church The good women observed diligently where he was buryed purposing after the Sabbath to perfect his embalming for which purpose they brought and prepared sweet Spices Luk. 2â— 56 and 24.1 Mark 16.1 Surely they meant to have emboweled the Corps and to have filled the body with sweet Spices c. for so was the manner of embalming of dead bodyes they did not understand nor believe nor expect his Resurrection though he had often foretold it But here behold the wonderful Providence of God for ever to be admired that by reason of the shortness of the time to the beginning of the Sabbath which prohibited them from doing any more at present unto the body and the interposition of the Sabbath prevented them all that day But they intended after the Sabbath to have perfected his embalming for which purpose the godly women came very early and brought their Spices And when they came there he was risen before they came Here also we may behold and admire at the power of the Cross of Christ according to that word of Ioh. 12.32 and I when I am lifted up will draw all men unto me one would have thought in reason that these timorous noble Professors would now have been more timorous then ever they had been But behold the contrary for now they are more bold then ever they were Again one in reason would have thought that the Centurion and all that were on the guard with him and all the spectators would now have no regard or good perswasion towards Jesus Christ whom they had conquered and kissed But behold the contrary the sovereign grace of Jesus Christ is poured forth from the Cross and draweth hearts to believe and this power of grace is exercised by the sweet savour of the Cross of Christ unto this day yea and will be so to the worlds end Sect. 3. The sufferings of Christ after he was dead and buryed AS the first part of the sufferings of Christ was before he was born so the last part of his sufferings was after he was dead and buryed he lay in the grave as Jonas in the whales belly in a suffering condition until his Resurrection After the Incarnation and birth of Jesus Christ the whole conspiracy of Devils and wicked men was to kill him and to conquer him by death to remove him out of their way after they had conquered and killed him by death all their conspiracy was to keep him dead to seal him up in his grave that he should not rise again we may see what the Jews by Satans instigation no doubt did this way Math. 27.62 ad 67. where see the time of this act the morning after the preparation or celebration of the Passover which was upon the very Sabbath day yea though it was an high day Ioh. 19.31 being the morrow after the Passover They pretended to be very zealous for the Sabbrth to pick up matter against Christ when he did good works of charity upon the Sabbath day But now they can go to Pilate and transact their envyous business against Christ upon this high Sabbath day The actors of this business were the chief Priests and Pharisâ—es who pretended to be most zealous for the Sabbath but here we may see their hypocrisy What did they upon this Sabbath they came to Pilate and first see the term they give to Christ that deceiver or impostor we see here that his blood and death could not quench their rancor of heart against him They inform Pilate that he had said that he would rise again the third day which they desired to prevent using this Argument to perswade Pilate to assist them least his Disciples should come in the night and steal away his body and then tell the people that he was risen again according as he hath said he would do And the Effect of that would be worst of all our last error would be worse then the first if we let him rise again it will make us more odious to the people then our putting him to death hath done Pilate impowereth them to make his grave as fast and sure as they can or desire to do by a watch or any other means Whereupon they went upon the same Sabbath day they set a watch strong enough you may be sure at the grave and sealed up the great stone that lay upon the graves mouth and now let him rise if he can But herein we may behold the admirable wisdome of God and folly of man that the very way which they took to prevent his Resurrection was a means to make his Resurrection most evident and manifest unto all the Watchmen were witnesses of it Though they did afterwards corrupt them with large money to make a foolish lye which is current among the Jews unto this day and hereby their last error is indeed as bad if not worse then the first When Jesus Christ breathed out his blessed Soul into his Fathers bosome it waâ— in a state of separation from his body and that was a state of suffering He went into Heaven into Paradice into his Fathers bosome in a seperate in a suffering Estate O how welcome was that blessed suffering Soul hypostatically united to the Deity when he came in Heaven This blessed Soul was not long in this seperate state about forty hours though part of three dayes and three nights God suffered not his holy body hypostatically united to the Deity that lay dead in the grave to see the least touch of corruption Yet hereby he sanctified this seperate state of the Soul from the body unto and for his Elect whose bodyes do see corruption and whose duration and abiding in that seperatâ— estate is of a far longer continuance even until the day of Resurrection and last Judgement But Jesus Christ hath made it to be unto us an entrance into glory The Soul of Jesus Christ presented himself before the holy Tribunal of divine Justice where he pleaded his full satisfaction that he had made unto all the demands of the holy Law both by his active and passive obedience He saith I have fulfilled all Righteousness I have suffered and finished the sufferings of the punishment of loss I have suffered the punishment of sense unto the uttermost ever until it forced a separation betwixt my body and Soul and brought me into the state of death and behold here I stand before the Tribunal of Justice in a state of seperation of Soul from my body and thus have I answered the Law and finished the work of Redemption I have purchased a pardon I have purchased the Inheritance the Kingdome that by the right hand of divine power I may gather in all Gods Elect whose salvation I have undertaken that I may manage the world for the glory of God and that I may subdue all their Enemies And now O Father glorifie me with thy self and these thine Elect with me for my sake that they may behold my glory for which I appeal unto mercy Likewise also our appearance in Heaven when we dye must be before the Tribunal of Justice but we appear in the Name of Jesus Christ we are converted united unto him we are members of his mystical body cloathed with his Righteousness and for his sake we are accepted pardoned and welcomed to glory so far as we are capable in that seperate estate And for this we appeal unto mercy Now Jesus Christ took out a pardon now he took possession of his purchased Inheritance according to the capacity of his seperate estate Now he took the keys of hell and death now was he ready to tread down all Enemies Hell Devil Sin Death and Grave by his triumphant Resurrection But these meditations do appertain unto the Exaltation of Jesus Christ him God hath exalted with his right hand to be a Prince and a Saviour for to give Repentance to Israel and forgiveness of sins Amen FINIS
as pure as we can and may be capable to doe in this our state militant and to be filled with holy spiritual and heavenly conference after it 4. While Jesus and his Disciples were thus exercised in these holy services conferences and Prayers Iudas was among the chief Priests and Pharisees who by that time of night were at home and soon ready to attend the motion of their traiterous Companion Yet Iudas found difficultyes and delayes in getting all things ready to get a Company of men and Officers their Commission arms clubs staves and other weapons lanthorns torches c. Judas found that he had thrust himself into a troublesome employment And however he intended to have dispatched quickly according to that discovering word which Jesus Christ spake to him at his going out what thou doest doe quickly intimating that it was in the plot and purpose of his heart to surprize him there in the place where they kept the passover But he found so many difficultyes and delayes that it was near about midnight ere he could get all things ready as will appear in the Sequel 5. After this holy communion Conference and prayer Jesus with his Disciples went forth and entered into the suffering garden Ioh. 18.1 When Jesus had spoken these words he went forth with his Disciples over the brook Kedron there was a Garden into which he entered with his Disciples where first he placed his Disciples where they might be within sight and hearing of what should come upon him but out of the way of Judas and his Company for their safety so carefull was our Lord of his poor Lambs when a company of wolves were to come amongst them That which he commanded them was Sit here till I go pray yonder Luk. 22.40 pray that ye enter not into Temptation Then he took Peter James and John and went a little further And now did he enter into his Soul-agony with wonderfull horror and distress even to death 1. His body was not under any immediate suffering as yet only as it did co-suffer and sympathise with his Soul in its terrible Agony so deep and terrible were the horrors of his Soul as that his body was ready to faint away and dye Math. 26. â—7 38. he began to be sorrowful and very heavy then saith he unto them my soul is â—xceeding sorrowful even unto the death tarry here and watch with me Mark 1â— â—3 34. he began to be sore amazed and to be very heavy and saith unto them my Soul is exceeding sorrowful unto death tarry ye here and watch Luk. 22.43 44. there appeared an Angel unto him from Heaven strengthening and being in an Agony he prayed more earnestly and his sweat was as it were great drops of blood falling down to the ground The extremity of his Soul sorrow did wring and torture the whole wheel of nature And that this Agony was firstly upon his Soul is expresly testified by Mathew and Mark such a load of sorrow lay upon his Soul that he could scarce live under it The same is evident in the Prophesy Isai 53.10 Thou shalt make his Soul an offering for sin which Text shews that the cause of this sorrow was the load of our sin which lay upon him being our Surety Luke calleth it an Agony ver 44. 2. This Soul Agony is expressed by Jesus Christ himself who felt it in such significant words as do make it appear to be a very extream torment that he was in Sorrowful or so beset round with sorrows and he was ready to faint and dy away he felt the greatest terror consternation and distress of mind that a mans Soul was capable to be in yea his terror was greater then any one was able to bear except himself who is God-man 3. This distress of Soul was begun five dayes before the Pasover as appeareth Ioh. 12.27 now is my Soul troubled what shall I say Father save me from this hour but for this cause came I unto this hour That this was spoken five dayes before the Passover appears Ioh. 12.1 six days before the Pasover Iesus came to Bethany v. 12. on the next day much people were come to the Feast and then Jesus went up to Jerusalem and then was this word spoken by him so that he had been long in some degrees of this Agony yea long before his Soul was distressed about it Luke 12.50 but I have a Baptisme to be baptized with and how am I streightned pressed pained till it be accomplished so that that Prophesy is herein in part accomplished Isai 53.3 a man of sorrows acquainted with griefs his Soul was in continual sorrow distress 4. This Soul Agony was not inflicted upon him by man nor by Devils no creature was able to put his blessed Soul into such a condition Quest Who was it that put his Soul into this distress I answer it was his Father that gave him this Cup to drink Joh. 18.11 the Cup which my heavenly Father hath given me shall I not drink it Isai 53.6 the Lord hath laid on him the iniquities of us all he suffered the wrath and curse of God the punishment due to the sin of man he is our surety he stood in our stead and divine justice inflicted upon him all the punishment due to our sins And he spared not to lay upon him till he was fully satisfied Rom. 8.32 He spared not his own Son here he drank the first deep draught of the wrath of God due to our sin on the Cross he drank the last draught and then he dyed 5. He turned the Innocent reluctancies of humane nature into prayers unto his Father who laid this load upon him and subdued and suppressed them with humble holy submission to his will and then drank and this he did three times he made three draughts of this bitter cup which he drank in the garden And it pleased the Father to give him interims of some ease so that after his first submission he went unto his Disciples and awaked them poor watch men and then returned to his dreadful work again and submitted the second time and drank then went he again to his Disciples and did the same with a check to Peter by Name and returned again and prayed and submitted and drank the third draught and then he had an interim again And by that time the Traitor Judas and his Companions were come into the Garden 6. In all this bitter conflict he had no humane help for every time he came to his Disciples he found them sleeping he fulfilled that Prophesy Isai 63.3 I have trodden the wine press alone and of the people there was none with me Yet to inform and convince us of the greatness of this work and bitter suffering it pleased God to send an Angel to strengthen him as Luke testifieth Luke 22.43 and there appeared an Angel unto him from Heaven strengthning him The Cup was so bitter that it was as much as life could
the bottomless deeps of loss and desparation The words hold forth such a frame of heart which is so expressed in the Prophesie Psal 69.2 I sink in deep mire where there is no standing I am come into deep waters where the flouds overflow me O mâ— God help me A sinking man will catch hold on a thread or line of interest to hold by For his interest in God neither did nor could fail his humane nature to a total sinking The means he used to claim and hold his interest was strong cryes and Prayers My God My God Heb. 5.7 who in the dayes of his flesh when he had offered up Prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared The full streames of vindictive justice were so inflicted upon him that it almost quenched and drowned the sight and sence of his interest in God therefore he so earnestly catcheth at it 3. The third consideration is that the interrogation is partly supplicatory unto his God to whom he speaketh as if he should have said wilt thou not help me O my God Why hast thou forsaken O my God help me So it is expressed in the Prophesie Psal 69.1 14 15. Save me O God for the waters are come in unto my soul deliver me out of the mire and let me not sink let me be delivered out of the deep waters Let not the water floods overflow me neither let the deep swallow me up and let not the pit shut her mouth upon me Distress and suffering will teach Rhetorick to utter pathetical expressions to express the passion of the sufferer and to move the compassion of the Spectators God suffered his humane nature to sink to the uttermost even to the next step and degree unto perdition And this maketh him to cry out Why dâ—st thou delay to help me O I am almost gone Psal 40.13 Be pleased O Lord to deliver me O Lord make hast to help me Psal 22.19 Be not thou far from me O Lord O my Strength hast to help me 4. Consider this was the last act and lowest step of his desertion for now Justice was satisfied as to this part of the punishment of sin Heb. 5.7 He was heard in that he feared Justice now turned the soule and released the rigor of his execution The divine nature upheld him the father heard and relieved him He finished his soul Agony as himself who felt it doth express Ioh. 19.28 Iesus knowing that all things were accomplished viz. in this point or part of the punishment of loss as in the garden agony he had interims that humane nature might not be oppressed all at once so was it on the cross he had an intermission a cessation of this part of the punishment of sin which indeed was the greatest that he might attend unto the punishment of sense which lay upon his body which though it ceased not till it had killed him as will anon appear yet he dyed in a more calme and sedate frame of Spirit seeing his Fathers face smiled on him again Wonderful instructions do here offer themselves but I pass on Sect. 4. The second word which Jesus Christ spake about the ninth hour JOh. 19.28 Jesus knowing that all things were accomplished that the Scripture might be fulfilled saith I thirst This is the second word which Jesus Christ spake after his three hours silent Agony here be two motives that moved our Lord to speak this word 1. Knowing that all things were accomplished in that which was the first and chief part of his suffering in the punishment of loss in his Soul Agony therefore now he gave chief attendance to his suffering of the punishment of sense which firstly was inflicted and lay upon his body and is aptly eminently expressed in this word of sense I thirst 2. The second motive to this expression is that the Scripture might be fulfilled viz. Psal 69.21 where he doth complain of the bitterness of the punishment of sense under those two natural instances of hunger and thirst and the bitterness of all the relief that man afforded him it was nothing but gall and vinegar In this word I thirst he speaketh like a Conquerour that cometh off a Conquerour from a sore battail with a wonderful victory yet his nature so spent with thirst which is caused by the violence and extremity of the battail and by wounds deep and great received in the battail that he is ready to dye with the sense of his fainting nature which deadly and extream sense of dying pain maketh him cry out I thirst A like example of this painful issue of a glorious victory and conquest we see in Sampson Judg. 16.18 19. 1. The Conquerour slew a thousand of his Enemies with the jaw bone of anâ— Ass never man had the like victory 2. He was so spent in the fight that he was ready to dye for thirst 3. Here was the difference betwixt Jesus Christ and Sampson Sampson was relieved by God and revived Jesus Christ had no relief save what his Enemies gave him and that was nothing but gall and vinegar and so he dyed The first word Jesus spake held forth and expressed the bitterness of the punishment of loss which is the first and chief part of the punishment of sin The second word doth hold forth and express the bitterness of the punishment of sense which is the second part of the punishment of sin Jesus Christ felt such extremity of pain and grief in this last Agony that his humane nature was ready to sink and dye for want of some relief and therefore cryed out I thirst Isai 53.5 he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed By this one word I thirst Jesus Christ sheweth that he suffered the punishment of sense unto the uttermoâ—t extremity even the full desert of sin in explication of it I shall propose six propositions Prop. 1. The punishment of loss fell firstly on his Soul on his body secondarily by participation because so is our Communion with God firstly the Soul hath communion with him the body secondarily and as Communion with God is acted so seperation from God in way of punishment is inflicted and felt by a spiritual sense The punishment of sense falleth firstly on the body and reacheth the Soul secondarily by participation therefore the torment of sense and the sense of his torment is fitly expressed by this word of craving relief for his fainting body Prop. 2. Water moisture is the chief and greatest part of aliment and sustenance of the body and therefore thirst is first and chiefly felt and complained of aâ— we see in Sampson and Dives in Hell cryed for a drop of water thirst is a sinless punishment which Jesus Christ suffered to the utmost extremity even till it killed him Prop. 3. Bread is the staff
of life it is the most solid sustenance therefore nature spent with pain grief and torment and such like punishments doth also greedily hunger and vehemently desire and crave for solid sustenance as well as for moisture to cool and moisten so did Jesus Christ in this his last Agony express his hunger as well as his thirst and both together do express the fulness of his extream sense of torment which he felt in this last finishing Agony hunger is a sinless punishment which Jesus Christ suffered to the uttermost extremity until it killed him His expression of his sense of hunger is not recorded in the History but it is in the Prophesy Psal 69.21 they also gave me gall for meat and in my thirst they gave me vinegar for drink He cryed for and needed both kinds of relief in the sense of the want whereof he was ready to dye and quickly did dye extremity of hunger and thirst are among the greatest of torments when he had no other relief to spent nature then gall and vinegar he presently dyed Prop. 4. It would set forth his extream sense of pain and torment which his body felt for the space of about twenty hours to gather up a few Instances of the suâ—fering of Soul mind and body that he passed through from his entrance into the garden until he dyed on the Cross they were tormenting him both in body and mind all that time without ministring unto him that we know off either food or rest He suffered both loss of blood and great pain by their twice cruel whippings and twice crowning him with thorns and being withal parched and burnt with heat which made him complain Psal 69.3 my throat is dried he sweat in the garden but now his moisture is turned into the drought of Summer Psal 22.15 my strength is dried up likâ— a potsheard and my tongue cleaveth to my jaws And thou hast brought me to the dust of death All these and such like expressions seâ— forth his extream sense of misery through want of relief especially his want of supply of moisture as being a chief sustenance he is therefore pleased in the history to express all by that one word I thirst all these pains are sinless punishments which he suffered unto the uttermost extremity until they killed him A painful violent death he suffered Prop. 5 Grief is exceedingly drying and expensive to nature Psal 31 9 10. Isaâ— 6.7 73.21 Iob. 30.25 Grief wasteth the body pierceth the heart woundeth the soul and many such effects there be of grief and now Iesus Christ had a juncture of the greatest griefs in the world all met together upon him like mountains of sorrow and terror All these are sinless punishments of sin which he suffered to the uttermost extremity until they killed him Prop. 6. All this pain grief horror which his humane adversaryes did inflict upon him were infinitely sharpned by the power of vindictive justice and laid upon him as our Surety so that his punishment of sense was to the uttermost extremity until they killed him The effect of these two words upon the by-standers was twofold First they gave him gall and vinegar in the extremity of his pain to adde unto his torment not to relieve him which act is thus expressed 1. One run to doe it that he might be sure to make him taste it before he was quite dead 2. He took a Spunge there ready for that purpose after the Romane manner of tormenting Malefactors 3. He bound the spunge upon a reed with a branch of hysope which were all ready for that purpose 4. He dipt it in the vessel of galled vinegar that was ready there 5. He lifted it to his mouth and caused him to taste and he tasted it The second effect was a mistake in some of his word Eli Eli saying he calleth for Elias to come and deliver him Whether this were a real mistake of ignorance or whether it was done in mockery as some think I say not but this is sure Luk. 23.36 37. The Souldiers also mocked him coming to him and offering him vinegar and saying if thou be the King of the Iews save thy self The end and intent of this giving him gall and vinegar was to afflict him because Jesus Christ so complained of it Psal 69.21 The complaint was in the Prophesie but the thing was done in the History Sect. 5. The third word which Iesus Christ spake upon the Cross about the 9th hour JOh. 19.30 When Jesus had received the vinegar he said It is finished Quest What is finished his Sufferings were not yet finished for he had yet to dye the great sacrifice was not yet fully offered the Lamb of God was not yet quite slain But the bitter punishment of loss was finished vindictive justice is satisfied in that part of his Sufferings Gods desertion of him which he so bitterly roared out under was released His bitter cry Eli Eli lamasabachtani was the last distressing act of that suffering upon this last and most bitter exclamation he felt a cessation of the rigor of justice God turned his face with favour toward him he felt a cessation of his Soul agony under the punishment of loss But the punishment of sence continued upon him and did so till he dyed that part of the punishment of sin did finally kill him His death was more quiet and Lamb-like because the punishment of loss was finished the great test brunt of the suffering for sin was finished And that this is the true right interpretation of the word It is finished appeareth by Iohn who recordeth this Speech v. 30. doth also say v. 28. Iesus knowing that all things were accomplished viz. In his soul agony under divine desertion that the Scripture might be fullfilled said I thirst shewing us that Jesus Christ who felt the punishment and therfore best knew he felt the punishment of Loss finished before he expressed his sense of the continuance of the punishment of sense and when he had expressed his the continuance of the punishment of sense by that word I thirst now that Scripture was fullfilled Psal 69 21. viz. that the sense of pain hunger and thirst were still upon him and when the only relief that man did afford him was gall and vinegar then he uttered that word It is finished viz. the punishment of loss is finished and that Scripture is fullfilled that saith the punishment of sense doth still lye upon him and will do so untill it kill him Mortal pains were upon him under the punishment of sense when he spake that word and those pains quickly after the fullfilling the Scripture about the gall and vinegar did kill him Sect. 6. The last Words which our dear Lord Jesus spake in this World his dying words LVk 23.46 And when Jesus had cryed with a loud voice he said Father into thy hands I commend my Spirit and having said thus he gave up the Ghost 1. He cried with a loud voice
art highly favoured the Lord is with â—hee blessed art thou among women all this is true and pertinent seeing she was appointed by God to be the Mother of our Lord Jesus Christ 3. In respect of the Effect of this vision upon her heart which was trouble fear â—mazement at this glorious heavenly Salutation she cast in her mind what manner of Salutation this was what the meaning thereof should be surely it wrought â—own her godly heart to humble thoughts of her self and prepared and raised her â—eart unto heavenly expectations 4. The Angel qualifieth her fear and informeth her of the meaning of his Saluâ—ation and of what God was about to do with her and for her Fear not Mary for â—hou hast found favour with God and thou shalt conceive in thy womb and bring forth a â—on and call his Name Jesus 5. The Angel informeth her of the heavenlâ— honour dignity and glory of this â—er Son and of the glorious works that he shall do he shall be great and shall be â—â—lled the Son of the highest and the Lord shall give unto him the Throne of his Father â—avid and he shall reign over the house of Jacob for ever and of his Kingdome there â—all be no end 6. Mary objecteth against the possibility of her conception seeing she knoweth not a man 7. The Angel answereth her Reason by raising her faith to expect the performance of the promise by the divine and Infinite power of God saying the Holy Ghost shall come upon thee and the power of the Highest shall over-shadow thee therefore also that holy thing which shall be borne of thee shall be called the Son of God and behold thy Couzen Elizabeth she hath also conceived namely by faith as also Sarah did in her old Age and this is the sixth Moneth with her who was called barren for with God nothing shall be unpossible 8. Mary by faith submitteth her self to the will of God She said behold the Handmaid of the Lord be it unto me according to thy word And that this was an act of Faith in Mary doth appear bâ— the Teâ—timony of the Holy Ghoâ—t who spake by Elizabeth Luk. 1.45 and blessed is she that believed for there shall be a performance of those things which were told her from the Lord. And the Holy Ghoâ—t whose Office is to bring to our remembrance the word of God which we have heard Joh. 14.26 did doubtless bring to her remembrance and presented to her humble believing Soul that word of God Isai 7.14 behold a Virgin shall be with Child and shall bring forth a Son and they shall call his Name Emmanuel which being interpreted is God with us by Faith in this Word of God she did conceive all this may justly be gathered from that Text Math. 1.22 23. The second particular touching the dark morning of the Incarnation of Jesus Christ Thus far the morning of the Incarnation of Jesus Chri t was bright and glorious but behold presently a dark cloud ariseth which involveth both Joseph and Mary and the holy conception in her womb in bitter anguish and distress Mary must and did of necessity tell Joseph that she was with child and that this matter befell her since their Espousals and opened to him all the History of it all that the Angel had said and that the effect of this divine vision is that she is with child This was amazing tidings to Joseph he would ask her what Testimony Evidence or proof she could bring that these things were so as she had said alass there was no Testimony or proof to be made of these things only Mary her self in her own cause and defence To be begotten with child after Espousals is by the Law of God a capital offence such incredible stories as you tell in your own defence I have no rule to believe I love you dearly but I cannot I may not believe you and much less will the judges or any body else give credit to your Apologâ— Joseph took this matter into deep consideration Math. 1.20 what an heart wounding consideration must this needs strike into the heart and Soul of Mary who knew her own Innocency yet could by no means clear her self to her Husband Josephs godly heart was rent and distressed he loved his godly espoused wife but his love to God zeal of his Law obliged him to put away his espoused and beloved wife God is to be loved in the first place and this is the Law of God Deut. 22.20 21. if this thing be true viz. that she is with child then they shall bring out the Damosel to the dore of her Fathers house and the men of her City shall stone her with stones that she dye because she hath wrought folly in Israel to play the whore in her Fathers house so shalt thou put away evil from among you How bitterly would the sword of this Law pierce through the godly heart of Mary and how would it fill her Soul with such distress as would not a little affect the very conception of her womb to be so near destruction his Mother who had conceived him to be stoned to death at her Fathers dore and that bâ— the Law of God But Joseph was a just man that is right godly holy and merciful he was not willing to expose his Espoused unto the rigour of the Law to the shame and disgrace of her and her Relations Mean while when these considerations were before them oh how would good Mary cry unto God to clear her Innocency But good Joseph called to mind a more gentle Law which left it in his liberty to deal more gâ—ntly with her and he purposed to act towards Mary according to that Law Deut. 24.1 when a man hath taken a wife and married her and it come to pass that she find no favour in his eyes because he hath found some uncleanness in her then let him write her a Bill of Divorce and give it in her hand and send her out of his house by this Law or some other of like importance Joseph considering deeply of the matter purposed to walk Math. 1.19 Joseph her Husband being a just man and not willing to make her a publick Example viz. by the Law Deut. 22.20 21. was minded to put her away privily viz. by that Law Deut. 24.1 this I propose with submission But alas this was but small relief to innocent Mary though her life and her conception was by this means spared yet the scandal remained and the reproach of Incontinency and Whoredome in the Mother and Illegitimacy on the child and all this came upon them not malitiously by adversaryes for then it might have been borne but regularly by the Law of God by Joseph walking regularly according to the Law of God doing what he did in obedience to the Law this was a bitter pill to them both Oh the distressed cryes prayers tears lamentations would their godly hearts be involved drowned in
would look to find the King of Israel the Messiah It is called Galile of the Gentiles Mat. 4 15. And Nazaret was an obscure place out of which no body looked for such a Branch to grow and spring Ioh. 1.46 Good Nathaniel said can any good thing come out of Nazaret And as this might be an inducement to go thither because Nazaret was their own city Luk. 1.26 27. The place where Joseph and Mary dwelt before and at the time of her Conception and where they had no doubt many godly friends and acquaintance who would desire their return thither And aboâ—e all other inducements Mathew taketh notice of the divine Prophesâ— Mat. 2.23 that it might be fulfilled which was spoken by the Prophets and he shall be called a Nazarene that is the BRANCH so he is called Isa 11.1 and other places for from this word the city Nazaret had its name Thus we see the tender care the Lord had over this blessed Branch and how serviceable the Angels were unto Jesus Christ CAP. VI The History of the holy life of Jesus Christ in the time of his Child-hood SO much for the History of Jesus Christ in his Infancy and what sore Persecution he suffered while he was an Infant which was prophesied of Psal 22.9 10. Thou art he that took care of me in the womb thou didst make me hope when I was upon my mothers breasts I was cast upon thee from the womb thou art my God from my mothers belly The life of Jesus Christ may be set forth in four Periods 1. His Infancy of which we have already spoken 2. His Childhood the history whereof is recorded Luk. 2.40 ad 51. 3. His Youth the history whereof is recorded Luk. 2.51 52. 4. His Ripe Age in his publick Ministry His Childhood is 1. Described ver 40. 2. Illustrated by one particular history at the finishing of his childhood beginning of his Youth viz. when he was about twelve years old Luk. 2.41 ad 51. Although this Instance only is recorded yet no doubt there were many more eminent and observable passages in his life And why the Lord hath said so little of his eminent life and so much of his sufferings and Death is a point worth searching into This I may say that in this life we have most need to feed meditate upon and improve the Sufferings and death of Jesus Christ At the day of Judgment and in heaven we shall be more capable to behold and improve the history of the holy life of Jesus Christ and his heavenly Sayings and Doings The Childhood of Jesus Christ is described by four things 1. He grew 2. He waxed strong in Spirit 3. He was filled with Wisdome 4. The Grace of God was upon him Here behold the most excellent Child that ever was born of a woman a most high and glorious pattern for all good Children to set before them as an high mark to make towards John Baptist was a famous Child he was conceived by Faith as Isaac was a child of Prayer his birth foretold by the Angel who spake many and great things of him Luk. 1.13 The Angel said fear not Zacharias for thy prayer is heard thy wife Elizabeth shall bear thee a Son thou shalt call his name John and thou shalt have joy and gladness and many shall rejoyce at his birth for he shall be great in the sight of the Lord and shall drink neither wine nor strong drink and he sâ—all be filled with the Holy Ghost even from his mothers womb and many of the children of Israel shall he turn to the Lord their God And he shall goe before him in the spirit and power of Elias to turn the hearts of the Fathers to the children and the disobedient to the wisdome of the just to make ready a people prepared for the Lord. Lo what marvelous things are spoken by the Angel touching John And when Zacharias objected and made difficult to believe what the Angel had said touching his haâ—ing a child he gave Zacharias such a sign as made this matter observable to all Istael for he was struck dumb till John was born And what the Angel had said touching his being filled with the Holy Ghost from his mothers womb ver 15. was performed ver 41 44. As soon as Elizabeth heard the voice of Maryes salutation the babe Joâ—n leaped in her womb for joy His birth was very observable At his Circumcision his fathers dumb tongue was loosed and his mouth opened to praise the Lord. And he was filled with the Holy Ghoâ—t and prophesied both touching Jesus Christ and touching John Baptist that he should goe before the face of the Lord to prepare his way according as the Angel had foretold Many more things are spoken of him in this Prophesy so famous were these things about John that Luk. 1.66 All that heard these things laid them up in their hearts saying what manner of child sâ—â—â—â— this be and the hand of the Lord was with him and ver 80. the child grew and waxed strong in spirit Two of the very same words that are spoken of Jesus Christ Luk. 2.40 are spoken of John Behold here this child John was the most famous child of a meer man that ever was brought forth into the world But notwithstanding all this he was not comparable to the child Jesus as may be made to appear in many and great respects yea in those two things that are said of John in the same words wherein they are said of Jesus viz. that he grew and waxed strong in spirit there is a wonderfull difference betwixt John and Jesus 1. John was a Son of fallen man under the stain of Original Sin though he was very early sanctified even in the womb three months before he was born yet by nature he was defiled and stained with Original Sin by reason of the just imputation of the guilt of Adams sin unto him for thus sin is propagated from Father to child all the posterity of Adam being in his loins The Embrio in the womb is not a Man till it be quickned with an immortal Soul though it hath principles of natural growth yet till it be united and quickned with an immortal Soul it is not Man kind and the Law taketh no hold on it And that the body is thus prepared in the womb before the immortal Soul is creatingly infused into it and united doth appear as I conceive in that law of God Exod. 21.22 23. If a man strive and hurt a woman with child so that her fruit depart from her and yet no mischiâ—f follow he shall be surely punished according as the womans husband will lay upon him and he shall pay as the Iudges determine but if mischief follow then thou shalt give life for life See here that a woman may be so hurt as to lose her Conception but it is not murder if her Conception was not quickned with an immortal Soul But if it were
quickned it is murder and life must goe for life So soon therefore as the conception is quickned with an immortal Soul it is a man a Son of Adam and now the Law taketh hold on him vindictive justice doth judge him guilty of Adams sin because he was in Adams loins Thus is sin propagated and punishment inflicted he is punished with Original sin by the justice of the law This was John Baptists case he was under the vindictive sentence of the Law though the Holy Ghost soon took posseâ—sion of him bâ— the coming of Jesus unto him and sanctified him by uniting him unto Jesus Christ and brought him into a state of grace and salvation by Jesus Christ thus it was with John but it was far otherwise with Jesus Christ for he was without sin Heb. 4.15 though in other things he was a man like unto us yet in this point there was a great diâ—ference he was without sin 2. John Baptist was begotten after the ordinary way of Generation of all mankind that were in the loins of Adam by Zacharias and Elizabeth But Jesus was conceived by the Holy Ghost in the womb of a Virgin and therefore that holy thing that was born of her is called the Son of God He was made undâ—r the Law Gal. 4.4 as a rule of the life of man but the vindictive justice of the Law had nothing to say unto him because he had no sin vindictive justice had no more to say to Jesus then it had to say to Adam at his first Creation Adam was created under the Law as a rule of life but vindictive justice had nothing to say unto him untill he had sinned but so soon as he had sinned then the Law condemned him and punished him Jesus was in the state of innocent Adam and so under the Law as a rulâ— of life but not in the state of fallen Adam to be under sin and vindictive justice When Jesus Christ performed the Office of a Mediator and sâ—ood as a publick person by voluntary dispensation he suffered the guilt of Adams sin and all our sins to be imputed to him as to our Suretâ— he voluntarily submitted to vindictive justice to punish him in our stead but in his personal state he was as pure from any stain of sin as Adam was at his first Creation so that herein was a great difference betwixt Jesus and John 3. John was but a man a meer man as other of mankind be but Jesus Christ was God and man in one person The second person in Trinity did assume this holy thing this humane nature this pure spotless thing and made it one person with himself a Mystery eternally to be admired and herein Jesus did infinitely excell John 4. The humane nature of Jesus had the Image of God in him in all perfection whereby he was able to keep the Law of God under which he was made purely perfectly and meritoriously And that not only as Adam was able to do at his first Creation but infinitely more excellently because he is God-man But it was far otherwise with John for he had Gods Image but in part even so much as Jesus Christ by his Spirit through free grace saw meet to dispence unto him which though it was in greater measure then other men or Prophets yet infinitely short of Jesus Christ and he kept the Law according to the measure of grace and assistance which he received from Iesus Christ and he needed a pardon from Iesus Christ of his infirmityes and failings in his obedience and therefore Iohn doth justly diminish himself in respect of Iesus Christ Math. 3.11 whose shoes I am not worthy to bear Mark 1.7 whose shooe-strings I am not worthy to unty 1. In the description of this holy child Iesus the first thing that is said is he grew he was an Infant young and tender Math. 2.9 11. the young child from Infancy he grew up to child hood Isai 53.2 he shall grow up before him in this Iesus was like to all other of mankind the whole humane nature of Iesus grew both body and Soul he grew as we do The Soul when first created is a spiritual creature immediately created out of nothing created with its principles in it self as the heavens and Angels were and hence it is immortal yet it is created a young tender little Soul fitted for a young tender little body and when it is infused into the tender Embrio in the womb they grow together I take boldness thus to express my thoughts with submission as the body which is the receptacle of the Soul groweth in bigness and capacity So the Soul groweth with it the matter for supply of growth for the Soâ—l is an eâ—fect of a creating work of God the infinite power of God doth manage it Whether it be by the supply of new spiritual matter or rather by the extension and acting of the first created matter of the Soâ—l man dotâ— not kâ—ow at least I do not know nor am I able to resolve it but I rather incline to think that the young Soul groweth by extension of the spiritual matter of the Soul creatâ—d at the first infusion of it and not by addition of new matter Much spiritual matter may be admirably contracted and admirably extâ—nded Air thoâ—gh a gross matter in comparison of spiritual matter may be much contracted and extended yea fleshy matter may be extâ—nded and contracted exceedingly as the womb is much more is the Soul of man capable of extention therefore the growth of young Souls may be by an orderly extension of the first created matter of them but it is performed by the powerful operation of the Spirit of God The Soul of Iesus grew as the Souls of all mankind grow The Soul of Iesus Christ is a wonderful great and glorious Soul the greatest that ever was and moâ—t capable of grace and glory The body of Iesus grew the growth of the body is better known to us perceptible to sense and we know that the growth of the Body is by addition of new matter which is food the body of the Infant in the womb is fed by the navel string when it is born it is fed by the mouth but this matter of food is altered digested carrye d through variety of curious shops of wise and wonderful operation and is sâ—nt into every part of the body for its nourishment and sustentation this is a secret and powerful operation of God above the reach of man to turn our food into blood Flesh Bones Sinews Veins Arteryes c. it is a wonderful work of God above the skill knowledge or ability of man Again to add a proportionable increase to every Limb and part this is another wonder in the ordinary subsistence and sustenance of the life of man Again to increase every Limb to such a bigness and there stay add no more increase all this is performed by the divine power of God Again to sustain the bulk of the body
by addition of food without augmentation of any Limb or part of the body this is another of the wonderful works of God in the sustenance of the body of man These particular meditations concerning the growth of the body of man and in the samâ— manner of the growth of the body of Iesus Christ should raise our hearts to admiration at the wisdom power mercy goodness of God that we have dayly experience of yea hourly continually And hence we see a cogent Argument to oblige us to pray and give thanks alwayes when we eat and drink And so when we eat at the Lords Supper where our souls are eminently fed with spiritual food in a spiritual and wonderful manner by outward signs of eating and drinking such matter of sustenance as the Lord hath pleased by his wisdom and Institution to dispence In all these meditations about our bodily estate sustenance and preservation it is good to sing with David Psal 139.13 14 15 16 17. for thou hast possessed my Reins thou hast covered me in my mothers womb I will praise thee for I am fearfully and wonderfully made marvellous are thy works and that my Soul knoweth right well my substance was not hid from thee when I was made in secret and thine eyes did seâ— my substance yet being unperfect and in thy book all my members were written which iâ— continuance were fashioned when as yet there was none of them how pretious are thy thoughts unto me O God how great is the sum of them It is an addition of wonders that as the body groweth in bigness ability and capacity for the Soul to act in and by so the Soul grows to its appointed bigness and capacity for action and no bigger then God hath appointed the chief time of the Souls moral growth is after the body hath done growing There is great difference of Souls though we see and know the increase of the Body but know not the wisdom and power of God how he doth perform it so we are much more ignorant how the Lord performeth the growth of Souls and how the Soul is adapted fitted to the body that in every part and unto every purpose It is also wonderful to observe the different bigness of Souls with the adapting of the body for the Soul it is better to say the body is fitted for the Soul then to say the Soul is fitted for the body though both be true Gluttons and drunkards and unclean persons and lazy c. do spoyle their bodies and unfit them for their Souls use it is a point of great wisdom to govern and order the body for the use and service of the Soul Again we may observe great likeness and unlikeness of bodyes and Souls which cometh to pass by a wonderful and powerful operation of Gods wisdom the foundation whereof is laid in the first matter of the body and so in the created matter of the Soul bodily port complection features gestures dispositions inclinations c. are patronimick gifts and effects Esther was a gallant woman and was of the stock of Saul who was a gallant man none like him among all the people and â—et there were gallant men at that time in Israel Both body and Soul of Jesus Christ were extraordinary therefore he grew in a more eminent and excellent manner then any of mankind â—â—s humane nature both body and soul were making fit and preparing to be a sacrifice to God for the sin of man Heb. 10.5 a body hast thou prepared me And Isa 53.10 thou shalt make his soul a sacrifice for sin This was the greatest best Sacrifice that ever was offered up to God Therefore there was perfect work in the growth governance and ordering of this child I might here digress into the consideration of the admirable wisdome of God in the preparation of this blessed person to be a spotless Lamb a fit Sacrifice for sin offered to God for the sin of man The life of this person was more precious then any other of mankind yea more precious then all the lives of all mankind The Iewish Sacrifices were but Bruits vegetables But Jesus Christ offered this precious Body Soul a reasonable Sacrifice We are commanded to offer our selves to God a reasonable sacrifice Rom. 12.1 for the mortification of our sin and dedecation of our selves to the service of God But Jesus Christ offered himself to God to satisfie vindictive justice for the offence of sin Heb 9.26 he hath put away sin by the sacrifice of himself and hath made an end of sin Dan. 9.24 The second branch of the description of the glorious person of this holy Child Jesus who was preparing to be made a Sacrifice to God for the sin of man is expressed in these words He waxed strong in spirit his humane nature was made under the guidance and governance of the Law as Adam was in his first creation that he might fulfill the law to the full satisfaction of rewarding justice and receive the blessed inheritance of life according to the covenant of works as a reward of his meritorious obedience and all this as a publick person a second Adam in which the first Adam failed and fell short Which glorious work when he had finished he was to offer up himself to God and dye for the sin of Adam and all the effects of it So that this holy child Jesus was educated and trained up in and for a double sâ—rvice by active obedâ—ence meritoriously to keep the law and obtain the life promised in the covenant of works from the hand of rewarding justice and by passive obediâ—nce meritoriously to satisfie vindictive justice for the offence of man That he might doe and perform all this as his humane nature both body and soul grâ—w and passed from infancy to childhood from childhood to youth and from youth to ripe age and all this undâ—r the Rule of Obedience to the law of God So in the second place it is said he waxed strong in spirit I yet see not but that I may adventure to call the first of these his natural growth and the second his moral growth it is not a soul growth only but his body grew also in fitness to be serviceable to his holy soul and spirit therefore it is a growth of the whole man The same word is said of John Luk. 1.80 but it must be underâ—tood with great difference according as their persons differed in eminency Joâ—n grew as a son of fallen Adam when regenerated doth grow Jesus grew as the son of God that touched not tasted not of the fall of Adam But as Adam in innocency should haâ—e grown and much more eminently John grew according to the measure of his capacity Jesus grew in a wonderful higher measure of capacity Iohn had the spirit according to his measure which was great in comparison of them that went before him but Iesus had the spirit without measure Quest 1. What is meant by
Spirit Job 32.8 there is a Spirit in man and it is called the Spirit of a man Prov. 18 4. he will hear his infirmity by a stout and gallant resolution he will bear any thing from the hand of man as we see our Indians will unto which they are trained up from their Child-hood and it is infusâ—d into them as an honourable Character of a man of courage but a Spirit wounded by God who can bear The Spirit of a man is that part of Gods Image or likeness in a man that fitteth him for action his Spirit doth exert and draw him forth to action and judgeth of his action when he hath done it Job 32.18 I am full of matter the Spirit within me conâ—traineth me Psal 39 2 3. my sorrow was stirred my heart was hot while I was musing the fire burned then spake I with my tongue and when he hath acted his Spirit judgeth of his action by the rule Prov. 20.27 the Spirit of a man is the Candle of the Lord searching to the bottom of the belly The Spirit of a man naturally is carnal and unsanctified 1 Thes 5.23 sanâ—tifie you throughout in body Soul and Spirit that which is called the Spirit of a man is chiefly as I conceive Conscience because conscience constraineth us to action and judgeth of our action when it is done by carrying it to the Rule and glass which is Gods Candle a wounded Spirit mentioned Prov. 18.14 is a wounded Conscience Zeal is acted partly in Conscience which exerteth action Joh. 2.17 the zeal of thy house hath eaten me up This zealous Spirit maketh a man devout to God in all dutyes of the first Table just loving and benificent to man in all duties of the second Table Conscience is called the spirit of a man because it is one chief seat in a man where the ruling spirit of a man sitteth abideth and acteth The spirit dwelleth in the whole man in every faculty especially in the Will Conscience and Vnderstanding All mankind are secretly acted by a spirit either good or bad the carnal sort are acted by the Devils spirit Eph. 2.2 the spirit that acteth in the Children of Disobedience Thus it is ordinarily though Gods Spirit may sometimes break in yea effectually in such as shall be saved But the Godly are acted by the good Spirit of God Rom. 8.11 13 14. if the Spirit dwel in you he shall quicken you And if through the Spirit ye mortifie the deeds of the flesh and as many as are led by the Spirit of God are the sons of God One chief seat or residence of the Spirit of God is the Conscience where he sitteth and overlooketh the understanding the will the affections the passions and all the figments and imaginations And hence Conscience chiefly raiseth the spiritual War and sets all grace into action against all sin The evil Spirit that ruleth in the carnal hath his chief seat in imaginations figments affections and Lusts and the smoak of them blindeth the understanding yea and conscience too perverteth the will and all the powers o the soul and inclineth them to evil continually and by those doors he creepeth in yea sometimes breaketh into the hearts of the godly Thus we see why Conscience may be called the Spirit of a man and so the Spirit of Iesus and of Iohn may be their Conscience in a good part Q. 2. What is it to be strong in spirit A. To be full of Grace Zeal and Courage for God so Jesus Christ was Joh. 2.17 when he was eaten up with Zeal for the purity of Gods house and instituted Worship Act. 6.10 Steven was so full of the Spirit of grace and zeal in conscience for the Gospel of Jesus Christ that none was able to gainsay or resist him viz. with Scripture and reason but with rage and stones about his ears they did resist him till they had killed this blessed Martyr Jesus was strong in grace and zeal and as he grew in years and as his humane nature grew in capacity so this Spirit grew in him strong in Spirit the word which the Holy Ghost useth signifieth a growing in strength as the word is used 1 Cor. 16.13 quit you like men and be strong c. very fully is it expressed in that Text Eph. 3.16 that he would grant you according to the riches of his glory to be strengthened with might by his Spirit in the inner man and thus did this blessed child Jesus wax strong in Spirit in his Child-hood he grew up to be a mighty powerful gracious zealous child 3. The third branch of the description of this holy child Jesus is in these words filled with wisdome wisdom is that part of Gods Image in man whereby he is capable of and furnished with diâ—ine knowledge and undersâ—anding to be furnished with all the intellectual virtues and that not onlâ— in knowing the rules of Art but especially the Rules of Râ—ligion in the knowledge of the Scriptures 2 Tim. 3.15 from a Child thou hast knownâ—th holy Scâ—iâ—turâ—s which are able to make thee wise unto Salvation through Faith which is in Jesuâ— Christ Iesus Christ received his Fulness from God and out of his Fulness we all recei e he is full of grace Joh 1.14 when the word dwelleth richly in us Col. 3.16 it filleth us with wisdom so it dwelt in Iesus and inriched him in all wisdom as the vessels of nature grâ—w greater in capacity so the indwelling Spirit of God did fill them unto all fulness This is as the child whom Solomon describeth Eccles 4.13 a poor wise child 4. The fourth branch of the description of this holy â—h ld Iesus the grace of God was upon him that word upon him sheweth the meaning partly to be that visible port and outward carriage the demeanour of his person in his conversing with men This outward grace is that part of Gods Image which shineth in the gravity and Authority of his port gestures and actions which command acceptation Deut 33.24 acceptable to his brethren so was Iesus Christ Math. 7.29 he spake as one having Authority Mark 1.22 and Luk. 4.32 his word was with power Ioh. 7.46 neâ—â— man spake as he speaketh Ioh. 18.6 as soon as he said I am he they went backward and fell to the Earth good gesture good voice good speech gentle grave loving behaviour such things make up this outward grace of God in which some persons both men and women are eminent So was Iesus Christ and yet more may be meant by that word Object But here is a great Obiection Isai 53.2 c. he hath no form nor comeliness no beauty that we sâ—ould desire him Answ So Iesus Chriâ—t was in the worlds eye Isai 53.3 despised rejected of men but in the Church sâ—ye that looked by faith and love he was far otherwise Joh 1.14 we beheld his glory as the glory of the only begotten of the Father full of grace and truth Tâ—is â—â—orâ—ous person thus
above others where the same word in the Original is used Gal. 1.14 and he was brought up at the feet of Gamaliel a very learned Doctor Act. 22.3 The matter of our learning is chiefly the Scriptures that is the book above all books to train up youth in the knowledge thereof as Timothy was 2 Tim. 3.15 The next book to that is the book of Gods creatures the works of God where all the liberal Arts are to be found and learned And the next books are the books labours and works of learned men and especially of holy men who lay open the Treasures of wisdome and knowledge which are laid up in Jesus Christ laid out displayed and revealed in the Scriptures and explained to our Capacityes in the Books and labours of holy and learned men That Jesus according to his humane nature increased in wisdome is here testifyed of him as his body and Soul grew in capacity to receive more and more addition of wisdome so the Holâ— Ghost filled him more and more with wisdome when he was a Child he was filled with wisdome Luk. 2.40 according to the measure of his capacity and as he grew up his virtue was more and more exerted and he was still more and more filled and increased in wisdome Jesus was full of grace and as the habits were drawn out by new Objects into act so his wisdome increased The means that Jesus Christ usâ—d were those above named Luk. 2.46 he was among the Doctors both hearing them and asking them questions And no doubt such as taught in the Synagogues where he lived had him to be their frequent if not constant hearer And that Jesus did read the Scriptures there is no doubt to be made of it because he hath commanded us to search the Scriptures wherein he was so expert that Luk. 24.27 beginning at Moses and all the Prophets he expounded to them in all the Scriptures the things concerning himself That Jesus meditated and prayed which are two exercises of the Soul so neer of kind that they are seldome asunder especially when we meditate on Religion the Scriptures And how abundant our Lord Jesus was in prayer is greatly witnessed in the Gospels Thus Jesus Christ hath set a pattern to all scholars and Christians who all are the Scholars of Jesus how we may increase in wisdome Wisdome entereth into the Soul by degrees so it entered into the soul of Jesus because he increased in wisdome We find two kinds of soul food milk for Babes strong meat for men Heb. 5.14 and Jesus Christ made use of both these kinds of Soul food the Scriptures are the purest spiritual milk in the world 1 Pet 2.1 2. the sincere milk of the Word that ye may grow thereby such babes as are born of the Spirit by receiving into their Souls the ingrafted word they relish no food but such as is grounded upon and deduced from the Scriptures such was the food that Jesus fed upon whereby he was filled with wisdome we see that Jesus Christ hath sanctified Schools of learning and all good means of education of youth in knowledge and wisdome and did perfectly fulfil the Law of God therein for us 5. He increased in stature As his Age and Years came on so his humane nature grew he grew up a comelâ— young man well featured and proportioned in all his limbs unto that measure of stature that was appointed to him of God his body visibly grew as his Soul grew invisibly unto that glorious measure which the Lord had appointed for it to attain unto Though the carnal persecuting world vexed and incensed by his holiness and faithful ministry were blinded with the black smoak of envy and his person obscured by poverty and a low condition and therefore saw no beauty nor any thing desireable in him yet in Gods eye he was his pleasant Child and in the Churches eye he was a glorious person we beheld his glory the glory of the only begotten of the Father full of grace and Truth Joh. 1.14 6. He increased in favour both wi h God and man he was a very gracious holy youth a young man eminent in Religion eminent in Sabbath worship in Synagogue worship in Family worship in Temple worship all his converse and discourse was holy heavenly and religious he behaved himself in all things as a darling Child of God And in his converse with men he was of a civil kind courteous and affable conversation so that all Gods people did love him honour him and reverence him in their hearts though the wicked and prophane contemned him yet in their consciences they could not but have a reverent esteem of him So he grew in favour with God and man Thus he lived and carryed himself until he was about thirty years of Age. In this course of his Earthly pilgrimage he had opportunity to obey God in all the Commandments of the Law The whole System of the obedience of man in walking towards God in holiness according to the first Table of the Law and in righteousness towards man according to the second Table of the Law was performed by him and he never failed in one jot or Tittle of the Law but did perfectly fulfil it Such particular commands as his Sex or calling c. gave him not opportunity actually to perform those hâ— did virtually and habitually perform and that was acceptable to God for Adam if he had stood in Innocency should not personally have performed the Commandments peculiar to Children yet should acceptably have fulfilled the whole Law And the times that Jesus lived in were such trying times as did put him often upon most eminent acts of obedience 〈◊〉 he came to the Church of the Jews when they were at the worst that â—ver they were and under the deepest degree of Apostacy which filled all men with tryals and temptations and rendred it a difficult work to keep true and upright in his obedience to God Yet Iesus kept his integrity without the least spot blemish or stain 1 Pet. 2.22 23. he came also at a time when the Jews were subdued by and subjected unto the Roman power which condition did render the times very difficult to keep a good Conscience and to walk with God in truth and sincerity Yet notwithstanding these and such like difficulties Jesus Christ held fast his integrity and walked in all obedience to God and towards all men with perfect Innocency In this course of his humane life he perfectly fulfilled the Law of God And all this he did as our Saviour and Mediator and Surety The first Adam ought to have fulfilled the Law but he did not he fell into sin before he had kept the Law therefore Jesus Christ the second Adam he undertaketh to perform that which he left unperformed he hath perfectly fulfilled the Law by his active obedience this perfect obedience of Jesus is imputed unto believers and God doth account it unto us as if we had
unto Mountains and wildernesses to preach unto them or upon the Sea shore He was the Son of a Carpenter Mat. 13.55 and wrought with his Father for his living Mark 6.3 yet had not the means or opportunity to raise any worldly estate nor to build for himself an house nor any shelter where to lay his head Isai 33.2 he grew as a Root out of a dry ground and men know that such Roots grow but poorly Psal 40.17 but I am poor and needy and this is manifestly spoken of Christ as appeareth ver 6 7 8 c. the same is said Psal 70.5 Psal 69.29 I am poor and sorrowful and this Psalm speaketh abundantly of the sufferings of Jesus Christ and this of poverty is one of his sufferings Psal 109.22 I am poor and needy and this Psalm is a Prophesy of Jesus Christ his Parents were poor which appeareth by their lodging in a Stable and at his mothers purification they offered the poor womans offering Luk. 2 2â— This part of the sufferings of Christ is abundantly declared both in the Prophesy and also in the History Poverty is not a sin but an affliction a punishment of sin sin hath brought poverty upon man as the desert of our sin man was a rich Lord but sin hath made him a poor beggar The reason why poverty is a punishment is because it cutteth us off and depriveth us and taketh away much of our dominion over the Creatures of God Adam was made Lord over Gods Creatures in this low world he had dominion over them but sin hath stripped us in a great measure of our dominion God will permit us to have a little a few of his creatures to rule over and employ Though some dominion over and use of the creatures God doth allow to every one even to the poorest Lazarus viz. the Earth to tred and ly upon the Air to breath in and some food to live upon though this is a grant of free mercy for sin hath deserved that we should be stripped of all good Poverty is a very dark cloud drawn over sinful man which vaileth all his glory and humane excellency And it was a dark cloud over Jesus Christ when he was here on Earth amongst us There be many vices that attend Poverty Prov. 30.4 but Jesus Christ touched none of them he suffered sinless poverty but not the sins of poverty which it tempteth and exposeth men unto there be also many virtues that attend and shine in poverty these virtues did Jesus Christ shine in there is sanctified poverty and that Christ suffered there is also unsanctified poverty and that Jesus Christ touched not he suffered the curse of poverty that he might take the curse out of it this he suffered to turn the quality the effect and the operation of it to be only medicinal and not destructive unto us Consider what be the afflictions of poverty which Jesus Christ suffered and then see how Jesus Christ suffered them all yea more then I can utter 1. Poverty cutteth off depriveth bereaveth us of those creatures of God over which we are to have dominion in this low world for our comfort and use God made man Lord over the works of his hand gave him wisdome to use and improve them to the glory and service of God and for his own honour and comfort but sin hath stripped us of this our dominion we have forfeited and lost all see a bereaved condition described Psal 89.38 to 46. thou hast cast off and abhorred thou hast been wroth with thy anointed thou hast prophaned his crown by casting it to the ground thou hast broken down all his hedges thou hast made his glory to cease and cast his throne to the ground alas how poor hath sin left man Adam suffered the greatest loss downfall that ever man suffered poor Adam he lost the Lordship of the whole world both from his own possession and his Childrens after him Only God did of his meer bounty and goodness restore unto him a little under the government of Christ so much as might serve his turn in a poor manner to pass through the pilgrimage of man in this world By this fall of Adam and loss of his dominion the Devil hath got it in a great measure by the permission of our Lord into his hand and all his study and care is to bring all dominion riches and worldly honour into the hands of the wicked and ungodly world who will be real and vigorous promoters of his affairs and Kingdome 2. The second affliction of poverty is he hath but little and that but mean food little and poor raiment little or no house shelter or harbour of his own no beast to ride on to ease him in his travails or to bear burthens for him So it was with Jesus Christ poor food which appeareth by this that his miraculous feeding the people with that food which was provided for themselves and that was barly bread and fish Joh. 6.6.13 there is a lad here that hath five barly loaves and two small fishes ve 13. they gathered and filled twelve baskets full with the fragments of the five barley loaves for garments we read little but he exhorted his Disciples to have but one Coat and it is most probable that he had no more himself For house and harbour the Text saith he had none of his own though he had built for others For beasts he had not so much as a poor Ass to ride on and when he came triumphant into the City he borrowad an Ass to ride on Math. 21.2 3. alas poor Kiing how would his unbelieving adversaries deride him none of the Kings and great ones regarded him nor yet the people only believers had faith to behold him that was behind this Curtain of poverty 3. The third affliction of poverty the poor are neglected disregarded yea though they be wise benificent and do eminent good works poverty so darkens them that they are forgotten and not regarded Eccl. 9.14 15 16. thare was a little City and few men within it and there came a great King against it and besieged it and built great bulwarks against it now there was found in it a poor wise man and he by his wisdome delivered the City yet no man remembred that poor man then I said wisdome is better then strength nevertheless the poor mans wisdome is despised and his words are not heard So it was with Jesus he was very wise full of wisdome from a child Luk 2.40 and in his course of life no doubt did give much good counsel unto many and did many notable and eminent good works but by reason of his poverty none regarded him And that may be one Reason why so little is recorded of him in the time of his private life Yea he hath not only delivered a City but a world not from an earthly King but from the vindictive justice of God and not only their bodies but their Souls also and yet who
11 35.36 Iesus wept then they said behold how he loved him Joh. 11.11 our friend Lazarus sleepeth Ioh 11.3.5 he whom thou lovest is sick now Iesus loved Martha and her sister and Lazarus Whether Jesus Christ suffered any sinless punishment in these animal passions I dare not be bold ro affirm But that Christ hath sanctified them by his experience for us that I may boldly affirm There be infirmityes of mans mortal body instanced in the Gospel and expressed by the same word of which sort Christ took not as Luk. 13.11 12 13. a woman bowed with a Spirit of infirmity eighteen years and Ioh. 5.5 a man lying with an infirmity thirty eight years but Jesus Christ took no such infirmity as corrupted his humane body or disabled him from his work and service from doing the will of the Father But such infirmity as made him preach pray traâ—ail with much pain grief and infirmity in doing and fulfilling his Fathers work and will that we have ground to believe and it is a great comfort unto sâ—ch serâ—ants of God as do work with much pain that labour in the service of God with an aking head pained limbs feeble spirits crazy bodyes and lungs unto such it is an unspeakable comfort that Christ did fulfil his Fathers will and obey his commands under much infirmity and by experience knoweth how to pit such as do so s rve the Lord. Which is the case of most of Gods dear Children at sometimes or other and some constantly It is an antient question among Diâ—ines whether Iesus Christ did submit himself to bodily sickness some are of apprehension hâ— did not and some are of apprehension he did among whom I am and with submiâ—â—ion I shall be bold to offer my grounds for it 1. It is expresly affirmed in the Prophesy Psal 41.8 9. an evil disâ—ase a thing of Belial cleaveth fast unto him as the Viper did to the hand of Paul Act. â—8 3 4 5 6. and now that he lyeth he shall rise up no morâ— some such sharp distempâ—r fell upon him as forced him to lye down and his Enemies hoped that he should dy of it but they were mistaken as the Barbarians were about Paul when the Viper fastened on his hand but an evil disease did befall him it is not said what it was but it was dangerous sharp and threatning When he had been hot and spent all day with preaching and travail and then be all night on a mountain at prayer what aguish or feaverish fits it might expose his mortal body unto or what aches and pains in his limbs head jaws sinews or the like discomposure of his health it might bring we do experience in our mortal bodyes often and so might he yea he did expose his body to more labour and hardship both by night and by day then we do That this Prophesy of the Psalmist is spoken of Christ is most evident because the ninth verse which is part of the sentence addeth another aggravation unto the affliction Yea mine own familiar friend in whom I trusted viz. with the bag who eat of my bread hath lift up his heel against me this part of the sentence Christ himself doth apply to himself and Iudas Ioh. 13.18 he that eateth bread with me hath lift up his heel against me So that we cannot doubt that the ninth verse belongeth to Iesus Christ then why not the eight verse if the latter part of the sentence be spoken of Christ why not the former part Iesus Christ doth most perfectly know the meaning of the Scriptures therefore by the sure Testimony of Christ that Prophesy in the Psalms belongeth unto him so that some ill disease befel him so as that for the present he kept his bed upon it 2. As it is expresly affirmed in the Prophesy so it is expresly affirmed by Mathew Chap. 8.17 himself took our infirmityes and bare our sicknesses 3. Because sicknesses are a great part of the sinless punishment that is inflicted on man for sin it is not a sin to be sick but it is a punishment of sin and Chriâ—t hath borne all the sinless punishments of sin Isai 53.3 a man of sorrows acquainted with griefs here be two significant words that shew that it was the general and ordinary frame of his mortal body the words doe signifie such sorrows and griefs as arise and spring from sickness and from a crazy state of body which notwithstanding he did not abate any labour travail work or hardship that lay before him and that he had a calling to attend whereby he might do good to others in Soul or body Act. 10.38 he went about doing good and healing others yet this he did in much pain grief and infirmity he was accustomed so to do 4. It is of great comfort and encouragement to the dear Servants of God who are forced so to do unless they should leave the work and Service of the Lord undone they cannot forbear and withdraw themselves from the work and yet must perform it with difficulty through pains aches weariness hardship and sometimes dangerous adventures in which cases the Servants of God have this eminent encouragement that Jesus Christ experienced the same and he is a merciful high Priest and Mediator to pitty help relieve and comfort such of his Servants as are faithful to do his Service though it be upon such hard Terms Such as think Jesus Christ did not submit himself to bodily sickness do render this Reason becausâ— he healed all manner of diseases in others and if he had been sick himself they would have said unto him Physitian hâ—al thy self or would have said it is a sign that he is an Impostor a deceiver because he healeth others but cannot heal himself therefore his holy wisdome would not expose himself to such a check and evil construction of his miraculous healing of others But under savour I see not force in this Reason because though he was sick and sometimes so sick as that he was constrained to ly by it and so that his Adversaries knew that he was sick yet it is most certain that he did heal himself and rise again which is evident by this that he dyed not of any sickness or disease he dyed a violent death by the cruelty of his Enemies Though sometimes they understood that he was sick yet they quickly saw him up again and about his heavenly Fathers business he did not tell them of all the pains and aches that he went about withal it was enough to him that his Father saw them all and divine justice saw how holily patiently constantly he suffered those sinless punishments of sin and was fully satisfied in his right pure perfect and meritorious suâ—ferings therein yea it is like that Christ did not tell his dearest friends of what pains he laboured under every day and that may be one Reason why so little is written about this part of the suâ—ferings of Jesus Christ he gave no such way to
is of great instruction to such as haâ—e crazy sickly weak bodyes take heed how we abate any service unto the Lord espâ—cially we Ministers must be careful in this point because the pattern of Christ firâ—tly respecteth us Paul did eminently imitate Jesus Christ in this point Gal. 4.13 14. you know how through infirmity of the flesh I preached the Gospel to you at the first and my Temptation which was in my flesh ye despised not nor rejected but received me as an Angel of God even as Christ Jesus And we see that Paul was under some sickly crazâ— infirmity when he first preached at Galatia and yet he favoured not his flesh he spared not his crazy body his love and zeal carried him out to preach the Gospel effectually to them notwithstanding his great bodily weakness that was at that time upon him now this humility love and self denyal in Paul was so acceptable and powerful with them and so prevailed upon their hearts that they looked at him as if an Angel had preached to them yea as if Christ himself had come unto them to do them good and they were so far from despising or rejecting him as a poor crazy sickly man as that they would if possible have plucked out their eyes to have done him good it is honourable and acceptable service to do good to others with self denyal hardship and difficulty to go about in weariness weakness pains and infirmityes to do good such a pattern Jesus Christ hath set us though he was a man of sorrows and acquainted with griefs aches and infirmityes yet he alwayes went about doing good Act. 10.38 by this Rod of sickness Jesus Christ doth not only exercise power over the lives of his Children but also over the lives of his Enemies Herod must dye that Jesus might return out of Egypt unto Israel the World is full of Examples how the Church and Saints have been delivered from persecution by the death of a persecutor Sect. 5. The Sufferings of Jesus Christ under Reproaches Psal 22.6 a reproach of men and despised of the People JEsus Christ did voluntarily bear for us the reproaches cruel mockings deririsions scoffs and dâ—spisings of the People David hath abundantly prophesied of Christ in this Book of Psalms and in particular he hath said much of this kind of his sufferings for David was a Type of Jesus Christ and eminently he is so in his sufferings therefore I shall lay together some Texts of Scripture and especially out of the Book of Psalms which set forth this point and I choose to express these sufferings of Christ in the Scripture words which carry a greater fulness of sense and Spirit then any words that I can speak or write are capable to do Psal 22. is expresly spoken of Jesus Christ and ver 6 7 8. I am a worm and no man a reproach of men and despised of the people all they that see me laâ—gh me to scorn they shoot out the lip and shake the head saying he trusted in the Lord that he would deliver him let him deliver him seeing he delighted in him Psal 35.11 12 13 14 15 16 17 21. false witness did rise up and laid to my charge things that I knew not they rewarded me evil for good to the spoyling of my Soul But as so me when they were sick my cloathing was sackcloth I humbled my Soul with Fasting and my prayer returned into mine own bosome I behaved my self as though he had been my friâ—nd or brother I bowed down heavily as one that mourneth for his mother But in mine Adversity they rejoyced and gathered themselves together yea the abjects gathered themselves together against me and I knew it not they did tear me and ceasâ—d not With hypocritical mockers in Feasts they gnashed upon me with their Teeth LORD how long wilt thou look on rescue my Soul from their destruction my darling from the Lions Yea they opened their mouth wide against me and said Aba aba our Eyes hath seen it Object Why is this reckoned so great a part of his sufferings they are but words and is it so great a suffering to suffer the bad and evil words of others if they touch not our bodyâ—s nor goods is it any great matter what they say Answ The Scriptures shew that there is cruel force in words words are a weapon that wound the Soul that is a deeper wound then to wound the body Psal 42.10 as with a Sword in my bones mine Enemies reproach me while they say daily to me where is thy God Psal 57.3 4. he shall send from heaven save me from the reproach of him that would swallow me up Selah My Soul is among Lions I lye even among them that are set on fire even the Sons of men whose teeth are Spears and Arrows and their tongue a sharp Sword Psal 52. â— thou lovest all devouring words O thou deceitful tongue his tongue swallowâ—d up Nob the City of Priests Psal 55.21 the words of his mouth were smoother then butter but war was in his heart his words were softer then oyle yet were they drawn Swords Psal 12.3 4. The tongue that speaketh proud things who have said with our tongues we will prevail c. Psal 64.3 4. who whet their tongues like a Sword and bend their bows to shoot their Arrows even bitter words that they may shoot in secret at the perfect suddenly do they shoot at him and fear not Psal 10.7 His mouth is full of cursing deceipt and fraud under his tongue is mischief and vanity Some People have bloody moutâ—s â—he words of a Tale-bearer wound deep All the providential wounds which God inflicted upon Job's estate and body did not wound him so deep as the censorious words and unkind speeches of his friends did The Tongue of man is his glory if it be a good tongue it is very excellent a wholsome tongue is a tree of life knowing how to use knowledge aright Prov. 15.2.4 the tongue of the just is as choice silver very desireable and delightful But if it be a bad tongue it is very mischievous and pernicious it wounds the honour of our Neighbour and that is a very deep wound Eccles 7.1 a good name is better then pretious oyntment Prov. 15.31 a good report maketh the bones fat Prov. 22.1 a good name is rather to be chosen then great riches and loving savour rather then siâ—ver and gold a reproachful tongue robbeth our Neighbour of this pretious Treasury Reproaches kill love and that is a bitter and mischievous slaughter Prov. 16.28 a whisperer separateth chief friends a reproaching tongue destroys the comfort of humane society which is a great wound to the heart of man whom God hath made a sociable creature Je. 9.3 5 8. they bend their tongues like their bow for lyes they will deceive every one their Neighbour they will not speak the truth they have taught their tongue to speak lyes their tongue is an Arrow shot out
bear yet he revived again and went on in his work till he drank the last draught on the Cross then it killed him he drank at several times that it might not yet kill him bâ—cause all was not yet finished but when all was finished he drank the bottom of the Cup then it killed him he began with a soul Agony only without immediate bodily sufferings save what his body suffered by simpathy with his distressed soul but on the Cross he suffered the extremity of bodily suffering Soul sufferings also both together then it killed him 7. What is a Soul Agony Answ The wrath and curse of God due to sin by the Law inflicted to punish the Soul What is that Soul punishment which Jesus Christ suffered which he began in the garden before they touched his body Answ It is so deep terrible Infinite and intollerable that it is unutterable as it is said 1 Cor. 2.9 Eye hath not seen Ear hath not heard nor have entered into the heart of man the things that God hath prepared for them that love him So nor for them that love him not who are sinners And what unconceivable punishment divine justice hath prepared for sinners all that Jesus Christ hath suffered in our stead no man can bear the curse of the Law but it will sink him to hell and there he can bear it but by drops and therefore his punishment is drawn out to Eternity But Jesus Christ was able to bear it and to accomplish his sufferings in a finite time Isai 53.4 he hath born our griefs Souls in hell feel what a Soul Agony under Gods wrath and curse is Luk. 16.24 I am tormented in this flame said Dives in Hell Souls undâ—r the work of conversion when they are wounded for sin feel some drops and sparks of it yet that little is intollerable Pro. 18.14 a wounded Spirit who can bear a Negative Interrogative meaning that none can bear it Only Jesus Christ can bear it yea we may truly say never did any wounded Soul in the work of conversion feel such Soul wounds as Jesus Christ felt and never did shall or can any Soul in Hell feel such Torments of soul as Jesus Christ felt For 1. In Hell every soul feels the punishment due to his own sin only he suffereth only for his own sins 2. In the work of conversion the soul feels the sting of the guilt of his own sin only But Iesus Christ stood in the room and stead of all he is a second Adam he suffered the punishment due unto all and all at once and this maketh a wonderful difference The suffering of any one person is but as the drop of a Bucket in comparison of the sufferings of Iesus Christ There be sundry parts and powers of the soul The understanding is the great light ruler commander of the whole man in all its actions The will is the sovereign uncompelled chooser in the soul of man that closeth with what it liketh best The Conscience is the sovereign judge of all that is done doing or to be done The memory is the depository Treasury where all our store good or bad is laid up for after use The imaginations and affections are under Servants to the Soul And all these powers of the Soul the person being in the state of sin are capable of high torments as on the contrary the person being in the state of grace through Faith in Jesus Christ they are capable of glory and high joyes Torments enter into the Soul two wayes as also do joyes Sometimes by way of sense and imagination Sometimes by the understanding by the Word and Spirit In all these wayes what ever Torment an Innocent Surety was capable of as the fruit of sin all that Jesus Christ suffered part now in the garden and fully upon the Cross Our Surety stood guilty in the Eye of Justice of all the sin of the first Adam and presents himself to suffer for the same unto the satisfaction of the justice of the Law Rom. 3.19 all the world is become guilty before God and Jesus Christ taketh upon himself all this guilt all the mountains of guilt of all the elect world are rowled upon Jesus Christ he is made sin for us and the fiery streams of the wrath of God that burneth in Tophet come running down upon him Psal 88.7 thy wrath lyeth hard upon me thou hast afflicted me with all thy waves The curse due unto sin maketh it a fearful thing to fall into the hands of the living God Heb. 10.31 for our God is a consuming fire In this fearful terrible condition was the Soul of Iesus Christ now in his garden agony which suffering of Iesus Christ doth save believers from it to the enlargement of our Eternal Thanksgiving praise and joy But Wo be to those unto whom this grace is freely offered but they rather chuse the pleasures of sin for a season and by their own choice plunge themselves into these flames of wrath out of which Iesus Christ offereth to deliver them but they refuse to accept his oâ—fer 8. In this garden Agony Iesus Christ had but three of his Disciples near him viz. Peter Iames and Iohn the rest of his Disciples he had appointed where they should tarry further off and he went so often to these three to keep them waking that Judas and his Companions should not find them fast asleep and behold the gentleness of Iesus Christ to consider their infirmity he first gently checketh them and Peter by name could ye not watch with me one hour shewing that his first conflict had been about an hour and he knowing that Iudas was coming set them a little way off and bid them watch But alas they were poor Watchmen he found them asleep the second time then he giveth them an holy Item and Admonition watch and pray lest ye fall into Temptation there is more danger near you then you are aware of Yet himself doth make a tender kind-hearted Apology for them First accepting their willingness of Spirit and then bearing with the infirmity of the flesh for he considered that it was near midnight high sleeping time and their hearts were full of sorrow which made their eyes heavy Luk. 22.45 Yet notwithstanding the care the Lord had to keep them awake Judas had taken them asleep had not the Lord awaked them the third time for when he came to them the third time he found them asleep and now he gives them a sharp awakening they were ashamed the second time but now they were gastered now sleep if you can Behold the hour is come the Son of man is betrayed into the hands of sinners arise let us be going when the danger is upon us it is time to bestir our selves Now the History returneth to Iudas whom we left preparing his Company to execute his wicked Treason in betraying his Lord and Master when he had gotten his Company a band of men and Officers furnished
in your hands that God cannot deliver him out of your hands had you patience to have suppressed this blasphemy but till the morning of the first day you might have been prevented of this sin for you might have seen him mightily proved to be the Son of God by his Resurrection and that God hath power to deliver him out of your hands and greater then yours too 3. The third sort of mockers were the Souldiers Luk. 23.36 37. the Souldiers also mocked him coming to him and offering him vineger and saying if thou be the King of Israel save thy self Touching their giving him vineger we see by this it was no act of favour but such as was accompanied with mocks of this more hereafter Little did these men know that his dying upon the Cross was the way appointed by God for the salvation both of Jew and Gentile 4. The fourth and last sort of mockers instanced in the Text were the Theevs Math. 27.44 but of this part of the History we have already spoken CAP. XIV The last part of the Sufferings of Jesus Christ upon the Cross THe whole life of Jesus Christ was a suffering life the first and the last parts of his time in this world were fullest of sufferings the last and greatest of his sufferings were on the Cross Phil. 2.8 obedient to the death even death upon the Cross here all his bitter sufferings met upon him upon the Cross he fulfilled to answer and satisfie all that was to be said by the Law against us Col. 2.14 15. blotting out the hand writing of Ordinances that was against us which was contrary to us and took it out of the way nailing it to his Cross and having spoyled Principalities and powers he made a shew of them openly tryumphing over them in it viz in the work that he did accomplish on the Cross in giving full satisfaction to the Law The full stream of his sufferings fell on him on the Cross Jesus Christ did both suffer and agonize before the Cross as appeareth Luk. 12.50 I have a Baptisme to be baptized with and how am I streightned till it be accomplished Joh. 12.20 now is my Soul troubled in the garden he had a great Soul Agony Luk. 22. 44. his body was not yet in a suffering condition only by way of simpathy with his agonizing Soul which so wrought on him as that he swet drops like blood But on the Cross all kind of sufferings met together the whole stream of wrath against sin fell upon him and he was under it altogether 1 His body suffered all those cruel torments wrackings before mentioned 2. His mind suffered all the grief they could afflict him withal by mocks reproaches blasphemies 3. His Soul suffered the full cup of the Justice of the Law and desert of sin His great sufferings upon the Cross he underwent in his near three hours silence for after he had forgiven his persecu ors â—nd provided for the comfort of his widdow mother and took care of the penitent Thief he did with holy patience and silence suffer all that fell upon him until the ninth hour and then spake such words as expressed what he was doing and suffering all this while The sense of cruel pain that his body was in all this while may in a small measure be apprehended by what hath been said in the particular Tortures The sufferings of his mind by the reproaches mocks blasphemies taunts which he heard and saw all this while of his silence these were a bitter part of his suffering as it is expressed in the Prophesy Psal 69.20 reproach hath broken my heart and I am full of heaviness and I lookod for some to take pitty but there was none comforters but found none vineger and gall was all that the creatures afford him ver 21. The causes of this affliction of his mind are expressed ver 19. by three words reproach shame and dishonour which are said to have this effect upon him reproach hath broken my heart an heart wound is deeper and more terrible then a bodily wound ungrateful men pierced and wounded his heart when he was dying for them Ovile ingratitude O infinite patience and pitty the tongues of men did pierce Jesus Christ to the heart as he hung upon the Cross they so filled his heart with heaviness that there was no room for comfort When he looked for some to pitty and bemoan him or help him but there was none that had power to help him his mother and John stood by and many more no doubt but alas they could not help him be trade the wine press alone Isai 63.3 There is a threefold wounding of the heart by words 1. A penitential piercing of the heart by words of conviction Act. 2.2.37 this is a blessed gospel wound 2. There is a wrathfull cutting of the heart when reproofs are applyed as Act. 7. 54. this is a sinfull wound But 3. There is a sorrowfull piercing of the heart by words of reproach and this was the heart-breaking sorrow that Jesus Christ suffered upon the Cross Object But can the words of a man so pierce the innocent heart of Jesus Christ Answ Jesus Christ stood in the stead of those that were guilty and therefore divine justice set them home to his heart to the uttermost None can tell the force of words till he have experienced the same Words are the means whereby Souls have converse and communion Words carry the mind heart judgement notion affection passion of one party to another If we use Gods words and apply them right they both wound and heal and are most wholsome But they were mens words that broke the heart of Iesus Christ When words flow from anger envy hatred wrath revenge such words are full of the breath and spirit of Satan and make cruel wounds upon the heart and such wounds were made in the heart of Iesus Christ Some sorts of wounding words did especially pierce the heart of Iesus Christ 1. When they upbraided him Where is thy God Psal 42.3 4. Mat. 27.45 Psal 22.7 2. When they forge a Lye against him and impose it upon him Psal 119.69 3. Vngratefull saucy words against him that is beneficent Ioh. 10.32 Many good works have I done for which of them do you stone me So Psal 35.3 4 11 12. Among ungratefull men abusers of Iesus Christ two men are to be wondered at and they are Iudas and Malchus Sect. 2. The last part of the Sufferings of Iesus Christ when he dyed for our Redemption is recorded by all the four Evangelists I desire the Reader to turn to all these Scriptures and first read them Mat. 27.45 ad 55. Mark 15.33 ad 40. Luk. 23.44 ad 49. Joh. 19.28 ad 38. OVT of all these texts together we may gather these two particulars 1. The history of the three hours darkness which was the time most of it of Jesus Christ his silence wherein his soul did agonize under the punishment of our
not befal Jesus Christ God hath excepted sin Heb. 4.15 Jesus Christ his humane nature was like unto us in all things except sin he could not sin therefore he could not be dead in sin he was every way fitted to be a sacrifice for sin and he did dye for sin without any defilement by it He dyed for sâ—n to satisfie justice if he had dyed in sin he should have offended Justice thereby and then how should he have satisfied Justice The Lamb of God that was to be a sacrifice for sin was to be spotless and without blemish had he dyed in sin he should have been a spotted sacrifice and unaccepted 2. That which Jesus Christ could neither be do nor suffâ—r without sin that he neither was did nor suffered The Lamb that suffered for sin to take it away must himself be without sin and must suffer only that which he is capable to suffer without sin To satisfie justice for sin by dying for sin that was the work which Jesus Christ performed and Justice was satisfied with it 3. To be dead in sin final separation from God desperation c. nâ—ither the excellency of his person nor his glorious production nor the quality of his Office nor the work which he had undertaken could admit any such thing to befal him But all the Essential punishment due to the sin of man he was willing to suffer to the utmost Heb. 10.5 and did so to the full satisfaction of Justice Justice required that he should dye but did not require that he should sin nor did Iustice require that he should dye eternally if he have once paid the debt of death Iustice was satisfied and gave him a discharge that he might rise a Conqueror 4. There have been four wayes of the production of man 1. Adam was created by God out of the dust and he was made spotless 2dly Eve was created by God out of the rib of man and she was made spotless though the weaker vessel 3. All the stock of mankind are produced by the conjunction of man and woman and all defiled with sin 4. Iesus Christ was produced of a woman without man by the power of the Holy Ghost and he is spotless full of grace and truth and hereby was a capable subject to have sin imputed to him and to be made a sacrifice to God for sin Iesus Christ suffered all sinless punishment But when sin is punished with sin that punishment Iesus Christ is uncapable to suffer nor is it a necessary kind of punishment to be suffered in way of satisfaction for sin Because it is secondary a consequent of sin Instance 4. Man is punished with total and final separation from God and despair Iesus Christ was not so punished Answ Jesus Christ suffered dereliction and separation from God as we shall anon see to the utmost that was possible and necessary for the satisfaction of Justice but total and final was neither necessary nor possible and had it been so then sin and death had overcome him But he hath overcome sin and death and satisfied justice which could not have been if he had totally and finally sunk under it Sect. 3. Touching the first word Jesus Christ spake about the ninth hour THe Essential parts of the sinless punishment of sin which Jesus Christ sufffered are two the punishment of loss and the punishment of sense which appeareth Math. 25.41 46. depart ye cursed into Everlasting fire The punishment of loss firstly chiefly falleth upon the Soul which nextly hath communion with God and the body herein suffereth secondarily by participation and sympathy with the Soul as it was in the garden where the body was under no sense of punishment saving by participation with the Soul and that was so deep that it made him sweat drops like blood abundantly So that the punishment of loss is a Soul Agony The punishment of sense doth firstly nextly fall upon the body and reacheth to the Soul secondarily by its participation with the body The efficacy of both these together met upon Jesus Christ when he was upon the Cross to the uttermost extremity First the punishment of loss desertion and dereliction of God fell upon him and he conflicted with it in his three hours silence The issue up-shot last stroak and finishing whereof Jesus Christ uttered and expressed in that exclamatory roaring expostulation Eli Eli lamasabachthani I call it exclamatory because the Evangelists so express it he cryed out with a great voice I call it roaring because the Prophesy so calleth it Psal 22.1 the voice of my roaring when he spake these very words The original words are more full I call it expostulation because the words are expostulatory why hast thou forsaken me for opening this here be four considerations 1. The question springeth not out of doubting or not knowing the cause of his sufferings and of Gods dereliction and forsaking of him as if some strange and unlooked for matter had befallen him Far be it from us to think so Jesus Christ knew that he was now under the curse of the Law under the execution of Justice under the wrath of God as our Surety There be divers kinds of Rhetorical questions in all discourses and writings and many in the Scriptures see a tast if any please to turn to 1 Pet. 4.17 18. Rom. 8.35 1 Cor. 12.29 30. Psal 2.1 and a thousand more These are Rhetorical questions to express in a word some great matter that would require many words to express it at large nay more then can be expressed or conceived Such is this expostulatory question of Jesus Christ when he was in the depths of misery why hast thou forsaken me to express the extream dolor and bitter sense that he had of the Fathers dereliction of him his Fathers forsaking him was the bitterest cup that ever he tasted He tasted the vinegar cup of death but one drop of this is more bitter then all their gall vinegar to teach man what a dreadful thing it is to be seperated from God and to assure us that he did bitterly experience what it is it is penal Hell This question is to express the uttermost and deepest degree of desertion next unto desperation Psal 22.11 trouble and anguish and none to help It is to express that it is infinitely more deep then humane nature could have born had it not been supported by the divine nature unto which he was pâ—rsonally and inseparably united he hung over and looked down into the bottomless gulf of seperation from God This desertion was not total nor final neither could it be so nor did it need to be so because Justice was infinitely satisfied with that measure that it was But it was to the uttermost degree next unto total so much as it could be or needed to be 2. The second consideration he doubles his out-cry with a claiming and catching hold on his Interest in God saying Eli Eli my God my God like a man sinking into