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fierceness of the wrath of God. ( the non sicut of our sins, that could not otherwise be answered !

To return then a true verdict. It is we—we, wretched sinners that we are—that are to be found the principals in this act, and those on whom we seek to shift it, to drive it from ourselves, Pilate and Caiaphas and the rest, but instrumental causes only.

And it is not the executioner that killeth the man properly, that is, they; no, nor the judge, which is God in this case; only sin, solum peccatum homicida est, 'sin only is the murderer,' to say the truth, and our sins the murderers of the Son of God; and the non sicut of them the true cause of the non sicut both of God's wrath, and of His sorrowful sufferings.

Which bringeth home this our text to us, even into our own bosoms, and applieth it most effectually to me that speak and to you that hear, to every one of us, and that with the Prophet Nathan's application; Tu es homo, “ Thou art the man,” even thou, for whom God in “ His fierce wrath” thus 2Sam. 12.7. afflicted Him. Sin then was the cause on our part why we, or some other for us.

But yet what was the cause, why He on His part? what was that that moved Him thus to become our surety, and to take upon Him our debt and danger? that moved Him thus to lay upon His soul a sacrifice for our sin ? Sure, oblatus est Isa. 53. 7. quia voluit, saith Esay again, “ Offered Ile was for no other Vulgate.) cause, but because He would.” For unless He would, He needed not. Needed not for any necessity of justice, for no lamb was ever more innocent; nor for any necessity of constraint, for twelve legions of Angels were ready at His command, but because He would.

And why would He? No reason can be given but because He regarded us :-Mark that reason. And what were we? Verily, utterly unworthy even IIis least regard, not worth the taking up, not worth the looking after. Cum inimici essemus, Rom. 5. 8. saith the Apostle ; “we were His enemies," when He did it, without all desert before, and without all regard after He had done and suffered all this for us; and yet He would regard us that so little regard Him. For when He saw us a sort of forlorn sinners, non prius natos quam damnatos, damned as fast as born,' as being “by nature children of wrath," and Eph. 2. 3.

3. Love of us.

See the

II.

Rom. 2. 5.

us,

SERM. yet still “ heaping up wrath against the day of wrath,” by the

errors of our life, till the time of our passing hence; and then
the “fierce wrath of God” ready to overwhelm us, and to
make us endure the terror and torments of a never dying
death, another non sicut yet: when, I say, He was in this
case, Ile was moved with compassion over us and undertook
all this for us. Even then in His love He regarded us, and
so regarded us that lle regarded not Himself, to regard us.

Bernard saith most truly, Dilexisti me Domine magis quam
Te, quando mori voluisti pro me: “In suffering all this for us
Thou shewedst, Lord, that we were more dear to Thee, that
Thou regardest us more than Thine ownself;' and shall this
regard find no regard at our hands?
It was sin then, and the heinousness of sin in that

provoked wrath and the fierceness of His wrath in God; it was love, and the greatness of His love in Christ, that caused Him to suffer the sorrows, and the grievousness of these sorrows, and all for our sakes.

And indeed, but only to testify the non sicut of this His love, all this needed not that was done to Him. One, any one, even the very least of all the pains e endured, had been enough; enough in respect of the Meus, enough in respect of the non sicut of lIis person. For that which setteth the high price on this sacrifice, is this; that He which offereth it unto God, is God. But if little had been suffered, little would the love have been thought that suffered so little, and as little regard would have been had of it. To awake our regard then, or to leave us excuseless, if we continue regardless, all this lle bare for us; that he might as truly make a case of Si fuerit amor sicut amor Meus, as Ile did before of Si fuerit dolor sicut dolor Meus. We regard love; if we will, here it is to regard.

So have we the causes, all three: 1. Wrath in God; 2. Sin

in ourselves ; 3. Love in Ilim. Our bene Yet have we not all we should. For what of all this? What Pertains it good? Cui bono? That, that, is it indeed that we will regard not to us? if any thing, as being matter of benefit, the only thing in a

manner the world regardeth, which bringeth us about to the very first words again. For the very first words which we read," llave ye no regard?" are in the original, dabas lo

say we will

alechem, which the Seventy turn, word for word, oủ zpòs úpās; and the Latin likewise, nonne ad vos pertinet ? Pertains it not to you, that you regard it no better? For these two, pertaining and regarding, are folded one in another, and go together so commonly as one is taken often for the other. Then to be sure to bring us to regard, he urgeth this : “ Pertains not all this to you?” Is it not for your good? Is not the benefit yours? Matters of benefit, they pertain to you, and without them love and all the rest may pertain to whom they will.

Consider then the inestimable benefit that groweth unto you from this incomparable love. It is not impertinent this, even this, that to us hereby all is turned about clean contrary; that “by Ilis stripes we are healed,” by His sweat we refreshed, by His forsaking we received to grace. That this day, to Him the day of the fierceness of God's wrath, is to us the day of the fulness of God's favour, as the Apostle calleth it, “a day of salvation.” In respect of that He 2 Cor.6. 2. suffered, I deny not, an evil day, a day of heaviness; but in respect of that which lle by it hath obtained for us, it is as we truly call it a good day, a day of joy and jubilee. For it doth not only rid us of that wrath which pertaineth to us for our sins; but farther, it maketh that pertain to us whereto we had no manner of right at all.

For not only by His death as by the death of our sacrifice, by the blood of His cross as by the blood of the paschal lamb, the destroyer passeth over us, and we shall not perish; Ex. 12. 13. but also by His death, as by the death of our High Priest— Nu. 35. 25. for He is Priest and Sacrifice both-we are restored from our exile, even to our former forfeited estate in the land of Promise. Or rather, as the Apostle saith, non sicut delictum sic donum ; Rom. 5. 15. not to the same estate, but to one nothing like it, that is, one far better than the estate our sins bereft us.

For they deprived us of Paradise, a place on earth ; but by the

purchase of His blood we are entitled to a far higher, even the Kingdom of Heaven; and His blood, not only the blood of Mat.26.28. “ remission,” to acquit us of our sins, but “ the blood of the Testament too,” to bequeath us and give us estate in that Heavenly inheritance.

Now whatsoever else, this I am sure is a 'non sicut, as that which the eye by all it can see, the car by all it can hear,

II.

The re

SERM. the heart by all it can conceive, cannot pattern it, or set the

like by it. “ Pertains not this unto us" neither? Is not this worth the regard ? Sure if any thing be worthy the regard, this is most worthy of our very worthiest and best regard.

Thus have we considered and seen, not so much as in this capitulation of all. sight we might or should, but as much as the time will give

us leave. And now lay all these before you, every one of
them a non sicut of itself; the pains of His body esteemed by
Pilate's Ecce; the sorrows of His soul, by His sweat in the
garden ; the comfortless estate of His sorrows, by His cry on
the cross; and with these, His Person, as being the Son of
the Great and Eternal God. Then join to these the cause :
in God, "His fierce wrath;" in us, our heinous sins deserving
it; in Him, His exceeding great love, both suffering that for
us which we had deserved, and procuring for us that we could
never deserve; making that to appertain to Himself which
of right pertained to us, and making that pertain to us which
pertained to Him only, and not to us at all but by His means
| alone. And after their view in several, lay them all together,

so many non sicuts into one, and tell me if His complaint
be not just and His request most reasonable.

Yes sure, His complaint is just, “ Have ye no regard ?" plaint.

None ? and yet never the like? None? and it pertains unto ter just.

you? “No regard ?” As if it were some common ordinary
matter, and the like never was? “ No regard ?” As if it con-
cerned you not a whit, and it toucheth you so near? As if
He should say, Rare things you regard, yea, though they no
ways pertain to you: this is exceeding rare, and will you not
regard it? Again, things that nearly touch you you regard,
though they be not rare at all: this toucheth you exceeding
near, even as near as your soul toucheth

you,
and will

you

not yet regard it ? Will neither of these by itself move you? Will not both these together move you? What will move you? Will pity? Here is distress never the like. Will duty ? Here is a Person never the like. Will fear? Here is wrath never the like. Will remorse? Here are sins never the like. Will kindness? Here is love never the like. Will bounty? Here are benefits never the like. Will all these? Here they be all, all above any sicut, all in the highest degrec.

The com

The mat

Truly the complaint is just, it may move us; it wanteth no The manreason, it may move; and it wanteth no affection in the neste delivery of it to us, on His part to move us. Sure it moved Him exceeding much ; for among all the deadly sorrows of His most bitter Passion, this, even this, seemeth to be His greatest of all, and that which did most affect Him, even the grief of the slender reckoning most men have it in; as little respecting Him, as if He had done or suffered nothing at all for them. For lo, of all the sharp pains He endureth He complaineth not, but of this He complaineth, of no regard; that which grieveth Him most, that which most He moaneth is this. It is strange He should be in pains, such pains as never any was, and not complain Himself of them, but of want of regard only. Strange, He should not make request, O deliver Me, or relieve Me! But only, O consider and regard Me! In effect as if He said, None, no deliverance, no relief do I seek; regard I seek. And all that I suffer, I am content with it, I regard it not, I suffer most willingly, if this I may find at your hands, regard.

Truly, this so passionate a complaint may move us, it moved the regard all but us ; for most strange of all it is, that all the creatures creatures in Heaven and earth seemed to hear this His mournful complaint, and in their kind to shew their regard of it. The sun in Heaven shrinking in his light, the earth trembling under it, the

very stones cleaving in sunder, as if they had sense and sympathy of it, and sinful men only not moved with it. And yet it was not for the creatures this was done to Him, to them it pertaineth not; but for us it was, and to us it doth. And shall we not yet regard it? shall the creature, and not we? shall we not? If we do not, it may appertain to us, but we pertain not to The bene

fit If. it; it pertains to all but all pertain not to it. None pertain to it but they that take benefit by it; and none take benefit by it no more than by the brazen serpent, but they that fix their eye on it. Behold, consider, and regard it; the profit, the benefit is lost without regard.

If we do not, as this was a day of God's “fierce wrath” The peril, against Him, only for regarding us; so there is another day coming, and it will quickly be here, a day of like “ fierce Ps. 90. 11. wrath” against us, for not regarding lIim. “And who regardeth

of it.

If not.

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