Quest. XLIX., L.

QUEST. XLIX. How did Christ humble himself in his death?

ANSW. Christ humbled himself in his death, in that having been betrayed by Judas, forsaken by his disciples, scorned and rejected by the world, condemned by Pilate, and tormented by his persecutors, having also conflicted with the terrors of death, and the powers of darkness, felt and borne the weight of God’s wrath, he laid down his life an offering for sin, enduring the painful, shameful, and cursed death of the cross.

QUEST. L. Wherein consisted Christ’s humiliation after his death?

ANSW. Christ’s humiliation after his death, consisted in his being buried, and continuing in the state of the dead, and under the power of death, till the third day, which hath been otherwise expressed in these words, He descended into hell.

In considering the subject matter of these answers, we are led to take a view of our Saviour, in the last stage of life, exposed to those sufferings which went more immediately before, or attended his death. And,

I. Let us consider him in his sufferings in the garden, when his soul was exceeding sorrowful, even unto death; and he desired his disciples, not only as an instance of their sympathy with, and regard to him in his agony, that they would tarry at a small distance from him, while he went a little farther, and prayed, as one that tasted more of the bitterness of that cup, which he was to drink, than he had done before; but pressed this upon them, as what was necessary to their own advantage, when he says, Watch and pray that ye enter not into temptation, Matt, xxvii. 38, 39. 41. But they seemed very little concerned, either for his distress, or their own impending danger; for, when he returned, he found them asleep, and upbraids them for it, What, could ye not watch with me one hour? ver. 40. and afterwards, though he had given them this first kind and gentle reproof, for their unaccountable stupidity, and repeated his charge, that they should watch and pray; yet, when he came a second time, he found them asleep again, ver. 43. This was, doubtless, an addition to his afflictions, that they, who were under the highest obligation to him, should be so little concerned for him.

II. After this he was betrayed by Judas, a pretended friend, which added to the affliction. This does not argue any unwillingness in him to suffer, as is evident from his own words, some time before, viz. I have a baptism to be baptized with, and how am I straitened till it be accomplished? Luke xii. 50. As also from his going up to Jerusalem with that design, as knowing that his hour was at hand. How easily might he have declined this journey, had he been unwilling to suffer? And, if he thought it his duty to be at Jerusalem, at the feast of the passover, which was not absolutely necessary, (for all were not obliged to come there at the feast) he might, notwithstanding, had he been unwilling to suffer, have went there privately: but, instead of that, he made a more public entrance into it than was usual, riding in triumph, and accepting of the loud acclamations and hosannas of the multitude, which, any one might suppose, would draw forth the envy of his inveterate enemies, and sharpen their malice against him, and thereby hasten the execution of their bloody design.

Again, that he did not suffer unwillingly, appears, in that, when the band of officers, being led by Judas, was sent to apprehend him, He asks them, whom seek ye? They answered him, Jesus of Nazareth; Jesus saith unto them, I am he; upon which we read, that they went backward, and fell to the ground, John xviii. 4-6. and gave him an opportunity to make his escape, had he intended to decline these last sufferings: but he not only delivered himself into their hands, but prohibited the overture of a rescue, which Peter attempted in his favour, ver. 10, 11. As to what concerns his being betrayed into the hands of his enemies, by one of his disciples, this is often mentioned, as a very considerable part of his sufferings: the price which the traitor demanded, or which was the most they would give for this barbarous and inhuman action, was thirty pieces of silver.[216] This being foretold by the prophet, is represented as an instance of the highest contempt that could be cast upon him: he calls it a goodly price that I was prized at of them, Zech. xi. 13. it was the price of a servant, or slave, when pushed by the ox, so that he died, Exod. xxi. 32. This shews how little he was valued, by those who were under the highest obligations to him. And providence permitted it to be a part of his sufferings, that we may learn from hence, that hypocrites sometimes mix themselves with his faithful servants, who, notwithstanding the mask, or disguise of religion, which they affect, their hypocrisy will, one time or other, be made manifest. This was not a wound given by an open enemy, but a pretended friend, and therefore more grievous; and this might also give occasion to some to cast a reproach on his followers (for what will not malice sometimes suggest) as though they were all like him; and their pretence to religion were no more than hypocrisy.

III. Another instance of Christ’s humiliation was, in that he was forsaken by his disciples: thus we read, that when he was apprehended, all the disciples forsook him and fled, Matt. xxvi. 56. from whence we may learn,

1. How unable the best of God’s people are to exercise that holy courage and fortitude that is necessary in trying dispensations of providence, especially when destitute of extraordinary assistance from the Spirit of God.

2. This was ordered by providence, to add weight to Christ’s sufferings, in which none stood with him to comfort or strengthen him; as the apostle Paul says, At my first answer no man stood with me, but all men forsook me, 2 Tim. iv. 16. which could not be otherwise than a very afflictive circumstance; nevertheless,

3. There was a farther design of providence in permitting this cowardise, namely, that they might not suffer with him; and therefore it is observed, by one of the evangelists, that when our Saviour was apprehended by the officers, he desired leave of them, that his disciples might go their way, John xviii. 8. If they had been apprehended, it may be, they might have been accused, condemned, and crucified with him; which might give occasion to some to suppose, that they bore a part in the purchase of our redemption; which belonged to him alone; and therefore it is said, concerning him, I have trodden the wine press alone, and of the people there was none with me, Isa. lxiii. 3. To this we may add,

IV. That it was another part of Christ’s sufferings, that he was disowned and denied by Peter; since this would give occasion to some to think that he was not worthy to be acknowledged by his friends, while he was insulted and persecuted by his enemies. In the account the evangelist gives of this matter, Matt. xxvi. 69-72. we may observe,

1. That Peter was not, at this time, in the way of his duty, though, probably, it was love to our Saviour, and a desire to see the issue of his trial, that might occasion his going into the High Priest’s Palace; yet this he had no call to do at present, it was a running into the midst of danger, especially considering our Saviour, as in the scripture but now referred to, had got leave for his disciples to withdraw. This, Peter ought to have done: for, as we are not to decline sufferings when called to bear them, so we are not, without a sufficient warrant, to rush into them, to go, as he did, in the way of temptation.

2. It was not only shame that induced him to deny our Saviour, but fear; for, it is probable, he might be informed that the High Priest asked him concerning his disciples, as well as his doctrine, therefore he might think, that by owning him and his doctrine, he might be exposed to suffer with him; which, notwithstanding his self-confident resolution a little before, when he said, Though I should die with thee, yet I will not deny thee, ver. 35. he was now afraid to do.

3. He was not only accosted by the damsel, who told him, that he was with Jesus of Galilee; but he was attacked by one of the servants of the High Priest, being his kinsman, whose ear Peter cut off, who said, Did I not see thee in the garden with him? John xviii. 26. This still increased his fear; for he not only appeared as a witness against him, and charged him with having been with him in the garden, but also intimates, that he attempted to rescue him, and that by force of arms, which, as he apprehended might render him obnoxious to the lash of the law as endeavouring to make a riot, for which he concluded that he was liable to suffer punishment; and the person, whose ear he cut off, being the High Priest’s kinsman, this would lay him still more open to his resentment. Thus Peter, through the weakness of his faith, and the prevalency of his fear, denied our Saviour; and this was thrice repeated with curses and execrations annexed to it, which still increased his guilt, tended to expose religion, as well as cast a reproach on our Saviour, who was then bearing his testimony to the truth.

V. Another instance of Christ’s humiliation was, that he was scorned and rejected by the world; scorned, as though he had been inferior to them. Thus he is represented by the Psalmist, as saying, I am a worm and no man; a reproach of men, and despised of the people. All they that see me, laugh me to scorn; they shoot out the lip, they shake the head, Psal. xxii. 6, 7. This was, doubtless, a malicious design, to fill the minds of men with prejudice against it, and make them ashamed to own it. Our Saviour puts these both together, when he speaks of persons being ashamed of him, and of his words, Mark viii. 38. They had often rejected him, by their unbelief; and this crime was the greater, because they were under the greatest obligations to the contrary. How often did he invite them, in the most affectionate manner, to come to him, and annex hereunto a promise of eternal life? We find, notwithstanding, that he had reason to complain, as he does, Ye will not come to me, that ye might have life, John v. 40.

Here we might observe the temper of the Jews, before he appeared publickly among them, to have been different from what it was afterwards. When John the Baptist, his fore-runner told them, that he would shortly be made manifest to Israel, multitudes flocked to his ministry, counted him as a great prophet, and rejoiced in his light for a season, and, at the same time, were baptized, and professed their willingness to yield obedience to Christ. But all this was upon a groundless supposition, that he would appear as an earthly monarch, erect a temporal kingdom, bring all other powers into subjection to it, and so deliver them from the Roman yoke, and advance them to great honours in the world: but, when they saw it otherwise, and that he appeared in a low humbled state, and professed, that his kingdom was not of this world, and therefore his subjects must seek for a glory that lies beyond it, which cannot be beheld, but by faith, and, in the expectation hereof, take up their cross, and follow him, immediately they were offended in him: thus the prophet foretels, that he should be for a stone of stumbling, and a rock of offence to both the houses of Israel, Isa. viii. 14. and the Psalmist styles him, The stone which the builders refused, Psal. cxviii. 22. both which predictions are applied to Christ by the apostle Peter, 1 Pet. ii. 7, 8. This was also foretold by Simeon, concerning our Saviour, when he was in his infancy, Behold this child is set for the fall and rising again of many in Israel, and for a sign, which shall be spoken against, Luke ii. 43. And this offence taken at him, is intimated to have been almost universal, as appeared from the small number that adhered to him, when he was here on earth, which gave him occasion to say, Blessed is he whosoever shall not be offended in me, Matt. xi. 6.

This treatment he met with throughout the whole course of his ministry, when they loaded him with the most injurious reproaches: but, immediately before his death, they filled up the measure of their iniquity, by reproaching him to the utmost; then it is observed that they blasphemed, and cast contempt upon him, with respect to all those offices which he executes as Mediator. As to his prophetical office, with what abominable profaneness do they speak of the sacred gift of prophecy, which their fathers always counted a peculiar glory, which was conferred upon some of them, whereby they were honoured above all other nations in the world! And what contempt do they cast on him, who had sufficiently proved himself to be greater than all other prophets; when as it is said, They smote him with the palms of their hands, saying, Prophesy unto us, thou Christ, who is he that smote thee? chap. xxvi. 67, 68. They also expressed their blasphemy in contemning his priestly office, when they say, He saved others, himself he cannot save, chap. xxvii. 42. and also his kingly, when, in derision, they put on him a scarlet robe, platted a crown of thorns, and put it on his head, and a reed in his right hand, and bowed the knee before him, and mocked him, saying, Hail king of the Jews, ver. 28, 29.

They also expressed the greatest contempt of him, by preferring a vile and notorious criminal, who was a robber, and a murderer, before him; and accordingly, as the prophet says, He was numbered with the transgressors, as though he had been the greatest of them, whereas he had done no violence; neither was any deceit in his mouth, Isa. liii. 9, 12. Thus the apostle tells them, Ye denied the Holy One, and the Just, and desired a murderer to be granted unto you, Acts iii. 14. when Pilate made an overture to release him, they cried, with one consent, Not this man, but Barabbas, John xviii. 39, 40.

From hence we may learn,

1. That the best of men are not to expect to pass through the world without reproach, or contempt, how exact, innocent or blameless, soever their conversation be.

2. We are not to judge of persons, or things, especially in matters of religion, merely by the opinion of the world concerning them; since it is no uncommon thing for religion itself to be had in contempt, as well as those who adhere to it.

3. We ought not to have respect to the praise or esteem of men, as a motive to induce us to choose and adhere to the way of God and godliness: thus our Saviour says, I receive not honour from men, John v. 41. that is, I value it not, so as to regulate my conversation thereby; and then he adds, How can ye believe which receive honour one of another, and seek not the honour that cometh from God only, ver. 44.

4. Let us not think the worse of Christ, or his gospel, because they are reproached, but rather, as the apostle adviseth, Go forth to him without the camp, bearing his reproach, Heb. xiii. 13. and not only be content to bear it, but count it our honour; as he says elsewhere, concerning himself, God forbid that I should glory, save in the cross of our Lord Jesus Christ, Gal. iv. 14.

5. Let us take heed, that while we seem to honour Christ by our profession, and testify our abhorrence of the contempt that was cast on him, by his enemies, we do not reproach him by our practice; and that either by sinning presumptuously, which is called, A reproaching of the Lord, Num. xv. 30. or not by reproving and bearing our testimony against those who blaspheme and revile him; by which means, we shall partake with them in their crime.

VI. Our Saviour was condemned by Pilate. The former indignities offered him, were without any pretence, or form of law; but now he is set before a court of judicature, and there tried, and sentence passed immediately before his crucifixion. In this they had no regard to the exercise of justice, nor desire to proceed in a legal way with any good and honourable design, but to prevent the inconvenience that would have arisen from their putting him to death in a riotous and tumultuous manner, without the form of a trial. This they had in some particular instances, at other times, designed, or attempted to do, but they thought it not a safe way of proceeding; since they might afterwards have been called to an account for it, by the civil magistrate, as the town-clerk says, upon occasion of the tumult at Ephesus, We are in danger to be called in question for this day’s uproar, Acts xix. 40. Therefore our Saviour, being apprehended, is brought before Pilate, the Roman governor; and there were the chief priests and elders met together, as his accusers and prosecutors; and the whole process was the most notorious instance of injustice, that ever was practised in any court of judicature in the world. Whatever pretence of law there might be, the assembly was certainly tumultuous. It is not usual for persons who are tried for capital matters to be insulted, not only by the rude multitude of spectators that are present, but by the judge himself, as our Saviour was, being spit upon, buffeted, and smote with the palms of their hands; and Pilate also, with a sarcastic sneer, unbecoming the character of a judge, says, Behold the Man; Behold your King, John xix. 5, 14. Here we may observe,

1. Concerning his persecutors, that they sought false witnesses against him, that is, they endeavoured to persuade, or bribe any that they could find, among the most vile and profligate wretches, to come in against him; nevertheless, they could not bring this matter to bear for some time: thus, it is said, They sought false witness against Jesus to put him to death, but found none; yea, though many false witnesses came, yet found they none, Matt. xxvi. 59, 60. The evidence that many gave was not regarded, and therefore they were set aside; at last they found two, whom they depended on, as legal evidences: but it is observed, that their witness did not agree together, Mark xiv. 59. and, if they had agreed in their testimony, the matter alleged against him was no crime, namely, We heard him say, I will destroy this temple that is made with hands; and, within three days, I will build another made without hands, ver. 58. which refers to what he had said when he drove the buyers and sellers out of the temple, and foretelling his resurrection from the dead, he uses this metaphorical way of speaking; that when they had destroyed this temple, meaning his body, he would raise it up in three days. We will suppose, that the Jews, then present, did not understand what he meant by this expression, or that he did not explain it, as the evangelist does: but let them take it in what sense they would, it carries in it no crime for him to say so; and therefore it is observed, that when this was witnessed against him, though the High Priest urged him to make a reply, he held his peace, and answered nothing, because there was nothing alleged worth an answer; the thing he was charged with, carried in it its own confutation, and inferred not the least degree of guilt in him. This his enemies themselves seemed to be sensible of; and therefore they ask him this trying question, Art thou the Christ, the Son of the Blessed? expecting that his reply to this would have afforded matter for them to proceed upon his conviction. To this our Saviour gives a direct answer, saying, I am; and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven, ver. 62. Here he was called to give a reply; the question was worthy of an answer; and therefore he does not, on this occasion, hold his peace, but witnessed a good confession, though he knew it would cost him his life.

2. Some things may be observed concerning Pilate’s conduct in his trial; as,

(1.) He acted contrary to that good advice that was given him by his wife; which, because the Evangelist thinks it worthy to be taken notice of, as occasioned by a dream, in which she told him, She had suffered many things because of him, Matt, xxvii. 19. gives ground to conclude that it was a divine dream, which rendered the advice more solemn, and, as such, deserved his regard.

(2.) He acted against the dictates of his own conscience; for he knew that the chief priests had delivered him for envy, Matt. xv. 20. and therefore he ought to have stopped all farther proceedings, as in cases of malicious prosecutions; and it farther appears that he acted against his conscience, in that he took water and washed his hands before the multitude, saying, I am innocent of the blood of this just Person, Matt. xxvii. 24.

(3.) He appears to have been a very mean-spirited man, and therefore was apprehensive that the Jews had he released our Saviour, would have accused him to Cæsar, for sparing one whom they would have pretended to have been an usurper, and a rebel, inasmuch as he is styled King of the Jews. Accordingly he feared that he should have been turned out of his place, or otherwise punished, provided the matter were not fully heard, or the misrepresentations that might be made thereof, were believed by him. This seems the main reason of his delivering our Saviour up to them, to be crucified: thus it is observed, that Pilate first sought out to release him; but, upon the Jews saying, If thou let this man go, thou art not Cæsar’s friend, he brought Jesus forth, and sat down in the judgment seat, and, in haste, delivered him unto them to be crucified, John xix. 12, 13, 16.

(4.) When he thought it his interest to comply with the Jews in this matter, he did not pass sentence on him himself, it may be, thinking that not so adviseable, as being contrary to the profession he had a little before this, made of his innocency: but he asked his prosecutors, what he should do with him? which was a flagrant instance of barbarity and injustice, in one who had the character of a judge or magistrate.[217]

VII. Our Saviour was tormented by his persecutors, scourged, buffeted, smitten with the palms of their hands, crowned with thorns, which, as most divines suppose, pierced his head, and drew blood from thence, which was a part of the torments he endured. And to this we may add, that they compelled him to bear his cross, till his strength was so exhausted, that he could carry it no longer; and then they obliged one Simon, a Cyrenian, to bear it; or, as Luke says to bear it after him, John xix. 17. compared with Luke xxiii. 26. that is, as some suppose, to help him to carry it, going behind, and bearing a part of the weight thereof. These things he endured, immediately before his crucifixion, from wicked men, divested of all humanity, as well as religion: but still there is something more afflictive than this, which he endured; accordingly it is farther observed,

VIII. That he conflicted with the terrors of death, felt, and bore the weight of God’s wrath; these were the sufferings which he endured, more especially in his soul. From whence we may observe, that the death he was going to endure, was exceeding formidable to him, and accompanied with great terrors; therefore there must certainly be some bitter ingredient in it, more than in the death of others. If we enquire what it was therein that seemed so terrible to him, when many of the martyrs, who have been, as the apostle says, pressed out of measure above strength, 2 Cor. i. 8. that is, suffered as much as frail nature could well bear, have endured it without any dread of the wrath of God, the sting and bitterness thereof being taken away; why then should our Saviour, who never contracted the least degree of guilt, have any conflict of this nature in his own spirit? To this it may be replied, that there were some things in his death that rendered it more formidable, than it ever was to any of his saints and martyrs. For,

1. It is more than probable that the powers of darkness had a great hand in setting before his view the terrors of the wrath of God due to sin, which none are better able to do, than they who are the subjects thereof; and therefore it is observed, in this answer, that he conflicted with the terrors of death, and the powers of darkness. The devil is sometimes said to have the power of death, Heb. ii. 14. that is, if the Spirit of God do not come in with his comforting presence, but Satan be suffered to do what he can to fill the soul with horror, he hath certainly power to make death, beyond measure, terrible. His design herein, with respect to our Saviour, was either to drive him to despair, induce him to repent of his undertaking what he came into the world about, or, at least, to take some indirect methods to decline sufferings. That Satan had some hand in this matter, we may infer from what our Saviour says, when, considering himself as fallen into the hands of his enraged enemies, he tells them, not only that this was their hour, that is, the time in which they were suffered to express their rage and malice against him, but that it was the hour of the power of darkness, Luke xxii. 53.

2. His death was in itself more terrible than the death of his people, when the sting and bitterness thereof is taken away from them; therefore it is farther observed, in this answer, that he felt and bore the weight of God’s wrath, which was the punishment of the sins of his people, for whom he suffered. It was upon this account that he is said to begin to be sore amazed, and to be very heavy, to cry out, My soul is exceeding sorrowful, even unto death; and to pray, that, if it were possible, this part of his sufferings might pass from him, Mark xiv. 33-36. We cannot suppose that he was afraid of death; but the wrath of God was what he principally feared. And, since this wrath is, in itself, so terrible, he might well be supposed to be amazed, and exceeding sorrowful, at the view thereof, not for his own sin, but ours, and yet herein not to be guilty of any sin himself.

That this may farther appear, let it be considered, that as he bore our sins, 1 Pet. ii. 14. and it pleased the Lord to bruise him for them, Isa. liii. 6. so he bore every thing that was a punishment thereof, excepting some circumstances that are peculiar to us, and were inconsistent with his perfect holiness, and the efficacy of his sufferings, to take away the guilt of our sin; and therefore we must suppose that he bore, that is, he had an afflictive sense of the wrath of God due to it. Nothing less than this could occasion him to sweat drops of blood, in his agony, in the garden. Had there been no circumstance in his death, but barely his leaving this miserable world, wherein he had such ill treatment, it would have rendered his stay therein less desirable: but, when he considered those bitter ingredients that were therein, and how he should, when on the cross be forsaken of God, as to his comforting, though not his supporting presence, this made his death more formidable, than the death of any of his people can be said to be. And this leads us to consider the last part of his sufferings; and accordingly it is farther said,

IX. That he endured the shameful, painful, and cursed death of the cross. The pains that he endured before, in being buffeted, scourged, and crowned with thorns, were very great; but what he suffered, when nailed to the cross, and hanging on it till he died, was too great for words to express. His body was, as it were, torn asunder by its own weight, and the small and very sensible nerves and fibres thereof broken, by their violent extension. The apostle therefore speaks of it, as the most cruel death, as appears by the emphasis he puts on the words, He humbled himself unto death, even the death of the cross, Phil. ii. 8. This death was a punishment peculiar to the Romans, while the empire was Heathen; but when Christianity obtained in the world, it was forbidden by supreme authority, not only because of the barbarity of it, but out of respect and honour to our Saviour, who suffered it.[218] And therefore we have only some monuments of antiquity that discover what kind of death it was; but there is enough said of it to give us ground to conclude, that it was the most cruel, painful, and formidable death; wherein the body was fastened to, and extended on a tree, or stake, driven into the ground for that purpose; the arms extended on a transverse beam; the hands and feet fastened, either by ropes or nails. The former of these, as some suppose, was often used in fastening persons to the cross; and, if so, then the nailing our Saviour to it was an instance of unusual cruelty; but whether this observation be just, or no, is uncertain.

It appears that our Saviour was nailed to the cross, by the mark and print of the nails remaining after his resurrection, which he shewed to Thomas for his conviction, John xx. 27. and this greatly tended to increase the pain of his crucifixion, in which the weight of the whole body depended on the hands and feet, which being nervous, are more sensible of pain, than many other parts thereof; and, they being wounded with the nails, the pain must be much more exquisite, and this not only for a little while, but for several hours; all which time he felt the pains of death, and did, as it were, die many deaths in one. This kind of death was so cruel, and so excessively tormenting, that some of the Roman emperors, who were of a more merciful disposition, when persons, for the highest crimes, had deserved it, notwithstanding ordered, that they should first be slain, and then hanged on a cross, to be exposed to shame, or as a terror to others, without suffering those inexpressible tortures, which would attend their dying on it. But our Saviour submitted to all these; and so willing was he to bear them, that when they offered him a mixture of wine and myrrh, as a narcotic, or stupifying potion, that he might be less sensible of his pain, which was the only kindness they pretended to shew him, and which is, by many, supposed to be customary in such cases, he received it not; which is as though he had said, I contemn all your offered assistances to ease my pain, as much as I do your insults and reproaches; all my ease and comfort shall be derived from heaven, and not from you. Thus concerning the death of the cross, as exceeding painful.

There is another circumstance observed in this death, namely, that it was shameful. Many think it was styled so, because persons, who suffered it, were stripped of all their garments: but I am inclined to think, that this opinion, though almost universally received, is no better than a vulgar error; for the Romans, who were a civilized nation, would not admit any thing to be done, which is so contrary to the law of nature, as this thing would have been, had it been done. Besides, there are other circumstances mentioned by the evangelist, Mark xv. 40, 41. which farther argue the improbability thereof.

Object. To this it is objected, that the soldiers parted our Saviour’s garments, and divided them among themselves, after they had cast lots for his upper garment, or seamless coat, John xix. 23. which they suppose to have been done before his crucifixion.

Answ. But to this it may be replied, that it seems more than probable, that only his upper garment, or seamless coat, was taken from him before he was nailed to the cross, and other garments were not taken till he was dead, and, when he was taken down from it, they were exchanged for those linen garments in which he was buried. This seems evident from the words of the evangelist, who intimates, that his garments were taken off when they had crucified him. Therefore the principal reason why the death of Christ is called shameful, as the apostle styles it, when he says, He despised the shame, Heb. xii. 2. is because it was a punishment inflicted on none but those who were charged with the vilest crimes, or who were slaves; and therefore it is called a servile punishment.[219] When any one was made free of Rome, he was exempted from it; and therefore it was reckoned the highest crime to punish such an one with it, because of the reproach thereof.

It is farther observed, that the death of the cross was a cursed death; upon which account the apostle speaks of Christ, as being made a curse for us, as it is written, Cursed is every one that hangeth on a tree, Gal. iii. 13. For the understanding of which, let it be considered, that to be accursed, sometimes signifies to be abandoned of God and man; but far be it from us to assert this concerning the blessed Jesus, who had done no violence, neither was any deceit found in his mouth. Therefore the meaning of that scripture, as applied to him, is only this, that the death of the cross had a curse annexed to it, and it denotes that the person, who thus suffered, died the death of those who were made a public example, as though they had been abandoned of God. Now though Christ’s death had this appearance, yet he was, at the same time, God’s beloved Son, in whom he was well pleased, how much soever he bore the external marks of God’s wrath, or abhorrence of our sins, for which he suffered. The scripture which the apostle refers to, is in Deut. xxi. 22, 23. from whence we may take occasion to observe, that, after the Jews had put persons to death for notorious crimes, they sometimes hanged them on a tree, and such were deemed accursed.

The common punishments, which were ordained, in scripture, to be inflicted on malefactors, were burning, slaying with the sword, or stoning; and when persons were hanged up before the Lord, that they might be a public spectacle to others, it was done after they were slain: thus it is said, that Joshua smote the five kings, and slew them, and then hanged them on five trees until the evening, Josh. x. 26. so David slew the two men that murdered Ishbosheth, and then hanged them over the pool in Heshbon, 2 Sam. iv. 12. and, inasmuch as these are said to be hanged before the Lord, it was a significant sign of God’s righteous judgment inflicted on them for their crimes, upon which account they were said to be cursed: but our Saviour was not liable to the curse of God, as one who had committed any crime that deserved it; but it had respect to the kind of death which he endured for our sins, who were thereby exposed to the curse, or condemning sentence of the law. Thus concerning Christ’s humiliation in his death.

We are now to consider his humiliation after his death. Though the greatest part of his humiliation was finished when he yielded up the ghost, yet his state of humiliation was not fully ended till he rose from the dead; therefore it is observed in the latter of these answers we are now explaining, that he was buried, and continued under the power of death till the third day; which hath been otherwise expressed in these words, He descended into hell, as it is contained in that Creed, which is commonly attributed to the apostles. Here we may observe,

1. That Christ was buried. Before this, while he hanged on the cross, he had, as it was before observed, the visible mark of the curse of God upon him, without any desert of his own; and this he was delivered from, when he was taken down from thence. It was a custom, among the Romans, to suffer the bodies of those that were crucified to hang on the cross till they were devoured by wild beasts, or fowls of the air, or turned to corruption, unless they were given to their relations to be buried, as an act of favour: but, in this instance, we may observe, that Christ’s implacable enemies desired that his body might be taken down soon after he was dead; not out of respect to him, but for fear the land should be defiled, as God had ordained in the law, that if a person were hanged on a tree, his body should not remain all night upon it, but must be buried, lest the land should be defiled, Deut. xxi. 22, 23. and they were the more importunate that he should be taken down, because of the sanctity of the approaching day, John xix. 31. They petitioned Pilate for it with one view, and Joseph of Arimathea, ver. 38. with another; he begged the body that he might bury it.

Here we may observe, that, after the Jews had done their worst against him, and he was taken from the cross, there was a becoming honour and respect shewed to his sacred Body; and herein that scripture was fulfilled, He made his grave with the wicked, and with the rich in his death, Isa. liii. 9. which words, indeed, seem to have some difficulty in them, as they are thus translated; for, though he was crucified with the wicked, it can hardly be said that he made his grave with them; and therefore I would chuse to render them, as some expositors do,[220] His grave was appointed, viz. by his persecutors, to have been with the wicked, that is, they designed to have thrown him into the common grave of malefactors, who had no marks of respect shewn them: but it was otherwise with Christ, for he made his grave with the rich, that is, he was buried in the tomb of Joseph, a rich and honourable counsellor, where he himself designed to lie, which he had thrown out of the rock for that purpose. This honour, as the prophet observes, was conferred on our Saviour, because he had done no violence; neither was deceit found in his mouth.

There were several reasons why God ordained that he should be buried, and that in such a way and place, as he was; for,

(1.) His burial was a convincing proof to the world that he was really dead; so much depended upon his death, that it was thought necessary that there should be an abundant evidence thereof. It is, indeed, expressly said, that he bowed his head, and gave up the ghost, John xix. 30. and his enemies were convinced thereof, and therefore thought it needless to break his legs, as they did those of the thieves, who were crucified with him; providence ordering this, that that scripture should be fulfilled, which fore-signified, that a bone of him should not be broken. But, besides this, that there might be a farther proof that he was really dead, it is said, that, even when they knew it, they pierced his side, which, of itself, would have killed him, had he not been dead: this they did, that they might be sure he was dead, before they took him down from the cross, chap. xix. 33, 34. And it is farther observed, that Pilate, his unjust judge, was resolved to be satisfied that he was really dead, before he gave orders for his being taken down from the cross: thus it is said, that Pilate marvelled if he were already dead; and calling unto him the centurion, he asked him whether he had been any while dead? Mark xv. 44. It may be, the reason why they were so inquisitive to know whether he were really dead, or no, was because he seemed to die in his full strength; for there is something remarkable in that expression, when the evangelist says, Jesus cried with a loud voice, and gave up the ghost, ver. 37. whereby it appeared, that his spirits were not so much exhausted, but that he might, according to the course of nature, have lived longer; but he seemed by an act of his own will, to surrender his soul to God. This was so remarkable an occurrence, that it was not merely by accident that it is mentioned by the evangelist; and, indeed, it was the means of the centurion’s conviction that he was the Son of God, ver. 39.

(2.) Providence ordered that he should be buried by persons of reputation and honour, that so the world might know, that how much soever the rude multitude despised him, persons of figure and character in the world paid a due respect to him, John xix. 39, 40.

(3.) It was farther ordained, that he should be buried in a new tomb, wherein never man was laid; that so his resurrection might be more fully demonstrated, that none might pretend that another was raised instead of him, since no other was buried in this grave.

The fine linen, in which his body was wrapped, and the sweet spices, or perfumed ointment, with which it was embalmed, was not only agreeable to the method of sepulture, used by the Jews, but it was a public testimony of that respect which his friends bore to him, to whom his memory was precious: so that Nicodemus, who, before this, was afraid to come publickly to him, or who, as it is said, at the first, came to Jesus by night, brought a mixture of myrrh and aloes, and they took the body of Jesus, and wound it in linen clothes, with the spices, as the manner of the Jews is to bury, chap. xix. 30, 40.

2. As Christ died, and was buried, so he continued under the power of death till the third day; this the apostle calls, Death’s having dominion over him, Rom. vi. 9. and it must be reckoned a part of his humiliation, as well as the act of dying; for,

1st, Though his soul enjoyed the bliss and happiness of heaven, immediately after his death, as he tells the penitent thief, that that day he should be with him in paradise, Luke xxiii. 43. yet, inasmuch as it was, when separate, in a state of imperfection, and had a natural desire, and hope of re-union with the body, this argues that there were some degrees of perfect blessedness, that it was not then possessed of.

2dly, So long as he continued under the power of death, he was not fully discharged by the justice of God; neither was the work of satisfaction complete, till he was declared to be the Son of God with power, and to have fully conquered death and hell, by his resurrection from the death; this was therefore a part of his humiliation.

3dly, His body, while remaining a prisoner in the grave, could not actively bring that glory to God, which it did before, or would do after its resurrection; and it was, at that time, incapable of the heavenly blessedness, and, in particular, of its being so glorious a body, as now it is.

All these things attending the state of separate souls, or the unseen state, into which Christ is said to go, immediately after his death, some call, as it is observed in this answer, his descent into hell, which is what we are next to consider: but, since this is largely and judiciously handled by several writers,[221] I shall insist on it with brevity. And,

[1.] Consider it as founded on scripture, as the judicious Calvin does,[222] without regard had to its being inserted in any creed of human composure: thus it is said, Thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption, Acts ii. 27. where it seems, as the author but now mentioned observes, to be put before his death; and therefore he supposes, that the apostle hereby intends the sufferings which our Saviour endured in his soul, which were not, in all respects, unlike the punishment due to sin in hell: and herein he is followed by several modern writers; and the principal reason, which they assign for it, is, because, as our Surety, he endured all the essential parts of that punishment, which our sins had deserved; and therefore they suppose, that he endured an afflictive sensation of the wrath of God, which bore some resemblance to that which is endured in hell.

But, though I would not extenuate Christ’s sufferings, especially in that part thereof, that was most formidable to him, which was the cup that he desired, if it were possible, that it might pass from him; nor can we suppose that any thing less than a view which he had of the wrath of God, due to our sins, would fill him with that horror and amazement, which he expressed: yet we ought carefully to distinguish between this part of his sufferings, and the punishment of sin in hell, inasmuch as he was exempted from the sting of conscience, and a constant sense of the everlasting displeasure of God, together with despair of any better condition, or the least relaxation, as a judicious writer observes.[223] And besides, it is expressly said, in this scripture, Thou wilt not leave my soul; which shews, that though he might be destitute of the comfortable sense of God’s presence, which occasioned him to cry out, My God, my God, why hast thou forsaken me? yet he was not destitute of the supporting presence of God, nor separate from his love, which always redounded to his Person; though the effects of God’s wrath, which he bore, might fill him with the greatest uneasiness, from the afflictive view, which he had thereof in his soul. However, though the sense of this text must be thus qualified, if we suppose that it denotes Christ’s sufferings in his soul before his death; yet it does not sufficiently appear that the apostle speaks of his sufferings antecedent to it; because it is brought in as an argument, to prove that he should be raised from the dead, and accordingly his flesh is said to rest in hope; therefore we shall proceed,

[2.] To consider Christ’s descent into hell, as contained in one of the articles of the creed, that is commonly attributed to the apostles, which is particularly referred to, in the answer under our present consideration, wherein it is put after his death. Here something might have been premised concerning that Creed in general, and the reason of inserting this article in it: but this having been insisted on with great judgment by others,[224] all that I shall add, is, that notwithstanding what we meet with in some fabulous and spurious writings, this Creed was not compiled by the apostles, how consonant soever it be to the doctrines laid down by them: for we have no account given of it by any ancient writers before the fourth century, therefore it is of later date, than either the Nicene or Athanasian Creed; the former of which was composed about the year of our Lord 325, the latter not long after it. In the Nicene Creed, there is no mention made of Christ’s descent into hell, though the Athanasian Creed inserts it; but there is no mention therein of his being buried. The words are these: He descended into hell, and the third day he arose from the dead; from whence some conclude, that nothing else is intended but his being buried, or continuing in the state of the dead, till his resurrection.[225] Some think, indeed, that there was a marginal note in some copies of this Creed, to explain what is meant by his descending into hell, namely, that he was buried; which the compilers of the apostles Creed afterwards thought to be a part of the Creed itself, and therefore they add, that he died, was buried, and descended into hell. But passing by this critical remark, concerning the reason of the insertion hereof in this article, we shall proceed to consider how this is explained, by various writers, who treat on this subject. And,

(1.) The Papists and Lutherans assert that our Saviour descended locally into hell after his death; not to suffer any of the torments that are endured there, but to shew himself as a conqueror over those who are detained in it, and triumph over them. As for the Papists, they suppose, that he went also into a place, which they describe[226] as a prison, where the souls of the old Testament-saints were detained, as being incapable of entering into heaven, inasmuch as they had not a sufficient discovery of Christ and the gospel made to them, while they were here on earth; and therefore they were detained in this, which we may call a fictitious place, which they represent as being between heaven and hell; not, indeed, according to them, a place of torment, but they suppose it was such, in which they were destitute of the heavenly blessedness; and they add, that immediately after Christ appeared among them, and manifested himself to them, they believed; in which sense they understand that scripture, where it is said, that the gospel was preached to them that are dead, 1 Pet. iv. 6. and, upon this, he carried them with him into heaven. This opinion of Christ’s descending locally into hell, is very absurd, and contrary to scripture; particularly,

1st, To what he says to the penitent thief upon the cross, To-day thou shalt be with me in paradise, Luke xxiii. 43. by which, doubtless he means heaven, which is called paradise in other scriptures, 2 Cor. xii. 2. compared with 4. and Rev. ii. 7. The method which the Papists take to evade the force of this argument, is, by pretending that our Saviour speaks of his being with him in heaven, as he is there in his divine nature; or, since that appears to be so great a strain on the sense of the text, that very few will much regard it; they have another evasion, which is as little to the purpose, by pretending, that there ought to be a stop put after the words to day; and so the meaning is, that now at this time, I say unto thee, that thou shalt be with me in paradise, or heaven, when I ascend into it, after I have descended into hell, and that other place which I must go to, before I come to heaven: but this sense of the text is so evasive, that none, who read the scripture impartially, can suppose that it is just; and therefore nothing farther need be said to it.

2dly, It appears that Christ immediately went into heaven, as to his soul, when he died upon the cross, from his last words, Father, into thine hands I commend my spirit; which having said, he gave up the ghost, Luke xxiii. 46. This giving up himself to God, implies a desire that God would receive his spirit; even as Stephen said, with his dying breath, Lord Jesus, receive my spirit, Acts vii. 59. Christ, in effect, desires that God would receive his spirit; and can we suppose this prayer to be unanswered, or that he was not immediately received into heaven?

We might farther have shown how little ground they have to conclude that Christ went to preach the gospel to those, who, by reason of the darkness of the Old Testament-dispensation, were detained in prison, as being unfit for the heavenly state: but the falseness of this supposition has been considered elsewhere,[227] and therefore pass it over at present. And as for that scripture, which they bring in defence hereof, that Christ went and preached to the spirits in prison, 1 Pet. iii. 19. it is plain from the context, that the apostle means nothing else thereby, but his sending Noah to preach to the old world, who were disobedient, and, for this, were sent into the prison of hell, after the long-suffering of God had waited on them while the ark was building. How easy a matter is it for those, who regard but the analogy of faith, or the context of those scriptures, which they bring in defence of their wild absurdities, to pretend to prove any thing from scripture![228]

As to what they say concerning Christ’s descending into hell, to triumph over the devils, and others, who were there plunged into that abyss of misery, this conjecture has no foundation in scripture. We read, indeed of his spoiling principalities and powers, and making a shew of them openly, triumphing over them; but it was in his cross, and not in hell, Col. ii. 15. and elsewhere of his destroying him that had the power of death, that is, the devil, Heb. ii. 14. But it was not by going in his own Person into that place, where he is detained in chains of darkness; it was not by any thing done by him after his death, but, as it is expressed, by death, as he purchased that victory, which he obtained over him on the cross, which was the seat of his triumph in this respect; and therefore there is no foundation to assert his local descent into hell.

(2.) The most probable opinion concerning Christ’s descent into hell, which I cannot but acquiesce in, is what is observed in this answer, as implying his continuing in the state of the dead, and under the power of death till the third day. The word hell, indeed, in our English tongue, generally, if not always, signifies that place of torment, which they are adjudged to, who are for ever excluded from the divine favour: thus it is said, concerning the rich man in the parable, that in hell he lift up his eyes, being in torments, Luke xvi. 23. But the Hebrew and Greek words,[229] which we often translate hell, have not only that, but another sense affixed to them, as they sometimes signify the grave; so our translators frequently render the word; as when Jacob speaks of bringing down his gray hairs with sorrow to the grave, Gen. xlii. 38. and elsewhere it is said, The Lord killeth and maketh alive; he bringeth down to grave, and bringeth up, 1 Sam. ii. 6. And it is taken for the state of the dead: thus Jacob, when he thought that his son Joseph was torn in pieces, without being laid in the grave, says, I will go down into the grave, unto my son, Gen. xxxvii. 35. There are many other places in which the Hebrew word is so rendered; and as for the Greek word, that, according to its proper derivation and signification, denotes the state of the dead, or the unseen state: thus our Saviour, after death, continued in the state of the dead, his soul being separate from his body till the third day, when his state of humiliation was finished.

This leads us to consider Christ’s state of exaltation.

Footnote 216:

A piece of silver is the same which is elsewhere called a shekel, which was valued at about half a crown, English money; so that the whole price for which our Saviour was sold into their hands, was no more than three pounds fifteen shillings.

Footnote 217:

Pilate is characterized, by various writers, as a man of inhuman cruelty, insatiable avarice, and inflexible obstinacy. An instance of his cruelty we have mentioned in Luke xiii. 1. in his mingling the blood of the Galileans with their sacrifices, that is, as some suppose he fell upon them without a fair trial, and murdered them while they were engaged in a solemn act of religious worship, offering sacrifice at Jerusalem, in one of the public festivals; pretending, though without a fair trial, that they were of the same mind, with Judas of Galilee, who had persuaded many of the Galileans to refuse to give tribute to Cæsar. A learned writer (Vid. Grot. in Luke xiii. 1.) supposes, not only that this was the occasion of this inhuman action, which is not improbable, (though Josephus makes no mention of it) but also that this is one of those things which was reported to the emperor, who did not approve of it. And afterwards there were other instances of his oppression and mal-administration laid before Tiberius, which, had not that emperor’s death prevented, it would have occasioned his disgrace; and afterwards he fell under the displeasure of his successor, and was not only turned out of his procuratorship, but reduced to such miserable circumstances, that he laid violent hands on himself, (Vid. Phil. Jud. de Leg. ad Caj. & Joseph. Antiq. Lib. XVIII. cap. 5. & Euseb. Hist. Eccles. Lib. II. cap. 7.) Therefore we may well suppose, that though he had, in other respects no regard to the Jews; yet, on this occasion, he feared, lest they should report his vile actions to the emperor, and that they would represent this to him with a malicious insinuation, that he was his enemy, because he spared our Saviour: this occasioned him to deliver him up to them, to do what they would with him.

Footnote 218:

Vid. Sozom. Hist. Eccl. Lib. I. cap. 8.

Footnote 219:

It is frequently styled, by the Romans, Servile supplicium, (Vid. Val. Max. Lib. II. de discipl. milit. § 12.) as being inflicted, by them, on none but slaves; so one (Vid. Ter. Andr.) represents a master speaking to his servant, Quid meritus es? To which he replies, Crucem. & Juv. in Satyr, 6. says, Pone Crucem servo. Cicero inveighs, with so much earnestness, against this severe and cruel punishment, that he signifies how glorious and delightful a thing it would be for him to declaim against it, not only at the expence of his strength, but of his very life: Quorum ego de acerbissima morte, crudelissimoq; cruciatu dicam, cum eum locum tractare cœpero; & ita dicam, ut si me in ea querimonia, quam sum habiturus de istius crudelitate, & de civium Rom, indignissima morte, non modo vires, verum etiam vita deficiat, id mihi præclarum & jucundum putem. And elsewhere he intimates, that it was universally reckoned the highest crime to crucify any one that was free of Rome, in a beautiful climax, or gradation of expression: Facinus est, vinciri civem Romanum; scelus verberari: prope parricidium necari: quid dicam in crucem tollere? (Vid. Orat. in Verr. Lib. V.) And elsewhere he says, Nomen ipsum crucis, absit non modo a corpore civium Romanorum, sed etiam a cogitatione, oculis, auribus. And he adds concerning it, together with other cruelties that attended it, Harum enim omnium rerum non solum eventus, atque perpessio, sed etiam conditio, expectatio, mentio ipsa denique, indigna cive Romano, atque homine libero est. (Vid. Orat. pro C. Rabir.) As for the cruelty of this death, it was so great, that the greatest tortures that are expressed by the word Cruciatus, are plainly derived from Crux: and some of the Roman emperors, who were of a more merciful disposition than others, considering the inhumanity of this kind of death, when they exposed some persons for their crimes to public shame upon the cross, ordered them first to be put to death by the sword.

Footnote 220:

See Lowth in loc.

Footnote 221:

Vid. Wits. in Symbol. Exercitat. 18. and Pearson on the Creed, Article 5. and Parker de descensu Christi ad inferos.

Footnote 222:

Vid. Institut. Lib. II. cap. 16. § 10.

Footnote 223:

Vid. Pearson on the Creed, Artic. 5.

Footnote 224:

Vid. History of the apostles Creed.

Footnote 225:

The Creed called the Apostles’ is not offered by the first writers in whom it is found, upon its own authority. They attempt to prove it from the scriptures, and we can receive it in no other way. The article “He descended into hell” did not originally stand in the Eastern, nor in the Roman creed; it was first found in the creed of Aquileia, which had nothing of Christ’s burial; and no doubt as αδκσ is often put for the grave, this article meant in it his burial. When inserted from thence into the two other creeds, which mentioned his burial already, it was understood of his human soul. Yet it stands incoherently, for his body was crucified, dead, buried, arose, and was seen to ascend: but this article, in the midst of those verbs, predicates something of another subject, his soul. Yet if taken in the sense of “Thou wilt not leave my soul in hell,” (Psa. xvi. Acts ii.) it is true. But שאול and αδκσ are each taken for the invisible world or separate state, of the good, as well as evil, both in the old and new Testament, and this was thought by Jews and Gentiles to be under the surface. Thus Abraham and Lazarus were supposed there, and Samuel to have been called up from thence. Christ asserting his divinity, must allege he came from heaven, for that was the place of God. He also returned thither, and is to come from thence; yet he has gone to prepare a place, and his disciples expected by his promise to be with him, and so all other Christians. His descent therefore means that his soul, when separated from his body, was immediately with the separate spirits, who are happy, and so said to be in paradise. But whether above, or below the surface, is unimportant. None but the Divine Spirit is ubiquitary, but the transitions of others may be as quick as thought. They have means of communication with each other, and can receive what answers to our sense of light, without bodily senses, and no doubt vastly more satisfactorily, than we do in our most vivid dreams. The Divine Nature of Christ was, and is, omnipresent; for he declared he was in heaven whilst on earth, and it is not probable that his human soul was separated from this after his death any more than during his life.

Footnote 226:

This they call Limbus Patrum.

Footnote 227:

See Vol. I. page 54, 55, and page 209, ante.

Footnote 228:

1 Peter iii. 18. describes the sufferings, death, and resurrection of Christ, as encouragement for the suffering saints. There are no prepositions before σαρκς, and πνευματι (flesh and spirit:) our translators have taken the former as the dative of the part affected, the latter as the dative of the cause; and have expressed the former by in, the latter by by. Some preposition, or prepositions must be inserted in the translation. It is said, to preserve the antithesis, the same should be repeated, and so it will be; “Was quickened in the Spirit,” which will refer to his human soul. But his human soul was not dead, and could not be quickened. And it is absurd to substitute the adjective quick, (as Dr. Horseley has done) for this is to make, not translate scripture. Nor could his human soul quicken his body; it was the power of God, whether we understand by Spirit his divine nature, the person of the Father, or of the Holy Spirit. Now as the word Spirit here cannot mean his human soul, this passage will not prove that it went to any place, or prison, whatever.

By which, (ver. 19.) relates to the Divine Spirit: he, that is, Christ, went (πορευθεις having gone,) preached (this is also the indefinite past tense) to the spirits in prison. The omission of the substantive verb makes the present tense; and the spirits here spoken of were still in prison, at the time of the writing this epistle, and therefore whether good or evil, they had not been set at large by Christ from their imprisonment. The word disobedient is also the indefinite participle. Went, preached, and disobedient, are all the same tense; and, coming together, evidently relate to the same time. Ποτε οτε connect them with, and pin them down to the time of the verb waited, which is the unfinished action, was waiting, the tense, which is most definite, and in this case actually connected with absolute time, to wit, “in the days of Noah.” The going forth, the preaching, and the disobedience, were therefore all, as well as the waiting of God, in the days of Noah, and not between the death, and resurrection of Christ.

The reason that the Apostle fixes on the fearful example of rejecting divine instructions in the days of Noah, was probably that Noah had been called in scripture a preacher of righteousness: the Lord had also said of that generation, that his Spirit should not always strive with man, which implies, that his Spirit did go forth with the preaching of that age; and their disobedience was proved by their destruction by the deluge; and their death in impenitency was a proof of their everlasting punishment.

Footnote 229:

שאול and Αδης.