ISA. LIII. 4.] THE FIFTY- THIKD CHAPTER OF ISAIAH. 269
Father, even as nmcli as would have sunk any soul to hell eternally, if it had been laid upon him.
These arguments, I conceive, are sufficient. I will not traverse all the arguments and doubts that might be objected. Solid and funda- mental truths are much weakened and lessened in the hearts of the hearers, when they are proposed in a controversial way ; and therefore, lest I should prejudice this comfortable doctrine, while I go about to confirm it, I shall only touch upon two objections that concern the main state of the point.
Object. 1. If Christ made a full satisfaction by bearing our sorrows and his Father's wrath, how then doth God love us freely ? — how is mercy magnified ?
I answer briefly — The freeness of God's love or mercy doth not ex- clude the fulness of Christ's merit. You shall see the apostle joineth both together, God's mercy and Christ's merit: Rom. iii. 24, ' Being justified freely by his grace, through the redemption that is in Jesus Christ.' Freely, in respect of us ; we could contribute nothing of de- sert, nor nothing of satisfaction toward it. There can be no price paid by ourselves, nor by any for us. We could not satisfy for ourselves, nor merit a satisfier. And therefore there is a great deal of freeness of mercy held forth in it, in that God freely gave Christ for us. The scriptures always speak of Christ as a gift : ' For God so loved the world, that he gave his only-begotten Son.' There are divers respects that set out the freeness of the gift. First, In that he gave him of his own accord. We could not enlarge our thoughts to such a desire, Isa. Ixv. 1. As God said in another hke case, ' I am found of them that sought me not.' It is impossible that man or angel could take in such a contrivance in his thoughts to ask it of God. Secondly, Freely, be- cause, as we cannot deserve it, so we cannot requite it. God giveth Clirist to them that can give nothing for him. But this must be the work of another place.
Object 2 is this, How did Christ suffer our punishment, since his sufferings were but temporary, and ours to be eternal ? There are divers answers. I will give you that which is most satisfying.
1. I distinguish of our punishment ; it may be considered two ways : as to the substance, and as to the circumstances of it. For the sub- stance, Christ suffered it fully, even infinite wrath, though not with such circumstances as could not stand witli his person and office.
2. That those circumstances, the eternity and duration of our punish- ment, are not so much in regard of the punishment itself, as the per- sons that undergo it. It is because they cannot conquer and get above it. Now Christ was such an excellent person that he could not only undergo infinite wrath, but get above it. Christ could set himself free by his own power. The scriptures hint this answer in that expression, Acts ii. 24, ' Having loosed the pains of death, because it was not pos- sible he should be holden of it.' Death and the curse were, as it were, in travail ; for look, what pains and throes a travailing woman sus- taineth till she be delivered of her burden ; even such pangs did the grave and the curse feel till Christ were gotten free from them, for it was impossible lie could be holden of it. Thus for that objection. Those curses that would have continued upon him for ever and ever,
270 A PRACTICAL EXPOSITION UPON [ISA. LIII. 4.
Christ conquered by the power of his Godhead, for he was to sufier triumphantly.
Use 1. Is exhortation, to press you to three duties : —
1. To observe this great work of God, to put the punishment of our sins upon Christ.
[1.] ]\Ieditate upon it in your thoughts. Here is enough to take them up to all eternity. Deep sufferings seem to challenge from us a serious contemplation : Lam. i. 12, " Is it nothing to you, all ye that pass by ? Behold and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger,' — which some have applied to Christ, though I think improperly. I quote it only to show you that a tran- sient glance, a mere passing by, is not enough for deep sorrows ; you must behold and see. The scripture speaks of looking upon him whom we have pierced, Zech. xii. 10. And observe it seriously; it is not a slight turn of the thoughts this way that will serve. What is the reason that men that know the evil of sin and the mercy of Christ do not more love Christ and hate sin ? They have but a slight and superficial apprehension — it swimmeth upon the top of their thoughts, and is readily up : It is true we are all sinners, and God is merciful. These men, though they speak often of it, do least of all believe it. Therefore do not hastily run over these truths. The scriptures always, when they express the love of God, they seem to give occasion for some pause of the thoughts : ' God so loved the world ! * * Behold what manner of love ! ' and the like. The works of God's providence require an accurate search : Ps. cxi. 2, ' The works of the Lord are great, and to be sought out by all that take pleasure therein.' Much more the great contrivance of the covenant. Take it into your thoughts, what it is to have a God suffering, and a God punishing.