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,