DISCOURSES ON THE LAW
Ezekiel Hopkins, 1633-1690
ALL ARE TRANSGRESSORS OF THE LAW
John 7:19 "Did Not Moses Give You the Law? And Yet None of You Keeps the Law."
I HAVE, in several Discourses, according to the measure of divine assistance, endeavored to unfold unto you the vast contents of the Law; and those various duties, that are summarily comprehended in those Ten Words, which the infinite wisdom of God has given us as an Epitome and Abridgment of all Morality.I well know and am assured, that there never was, neither can there be, any treatise so exact and particular, as to drain this whole subject; for, since it comprises in it the Whole Duty of Man, in every particular occurrence and action of his life; since the variety of circumstances is almost infinite, and yet these circumstances specify our actions, and make them morally, either good or evil; and since every Precept extends its branches, so far, as to enjoin every man's duties collaterally, which yet it does not touch directly, and to forbid very many sins by consequence, which it does not immediately prohibit: therefore, I cannot but judge it next to an impossibility, minutely to reckon up every sin and every duty, methodically; to rank and dispose them every one under that particular Command, to which they do properly appertain.
The serious contemplation of this boundless extent of the Law occasioned the Psalmist to say, Psalm 119:96 that he had seen an end of all perfection: he had taken the dimensions of all other things; and found them such, as an inquisitive mind might describe the whole limits and compass of them. But your commandment is exceeding broad: not for the indulgence it gives; for so it is exceeding narrow: the broad way is not the Way of God's Commandments; but that, which leads down unto destruction: but broad it is, in respect of its comprehensiveness; as it reaches to every thought of our souls, and every action of our lives, and every circumstance of both.
And, therefore, since the Law of God is of such an unmeasurable latitude; as astronomers take only the more conspicuous and remarkable stars into their constellations, but leave innumerable others, with which the heavens are everywhere thick studded, to the casual observation of the beholders: so I have contented myself to remark unto you those duties and sins, which are most eminent; and to reduce them into order under those several precepts, where they are either required or forbidden, leaving innumerable others to your own private observation.
I hope that what has been spoken of them, has not been as water spilt upon the ground, or a sound only scattered and lost in the air. For these things are of infinite concernment to us. The knowledge and practice of them is as much worth, as Heaven and eternal life. And, I may say unto you, as Moses to the Israelites, I have set life and death before you: life, if you will hearken and obey; but eternal death and destruction, if you refuse and rebel.
Entertain not any low and debasing thoughts of the Law. Think not the preaching of it unworthy the freedom of Gospel-Times or of Gospel-Spirits. I know that a company of flush notionists, who are very willing to shake off the yoke from their necks, and to deliver themselves rather from the conscience than from the power of sin, have clamored against this way of pressing duty, and enforcing the authority of the Law, as Legal Preaching; and have blasphemed it, as contrary to that liberty which Christ has purchased for us, and much beneath the spiritual attainments of those that are made perfect in, him. And I fear lest some of that corrupt leaven may still remain in the spirits of too many, who delight only to hear of the riches of free grace, the privileges of saints the all-sufficiency and willingness of Christ to save them; and can melt themselves, away in the very sweetness and tenderness of their souls, under, such glorious discoveries. But, if obedience and good works he pressed: if we preach to them concerning Righteousness, Temperance, and Justice; and those moral duties of the Law, which respect our deportment towards men, as well as those which respect the worship and service of God: this is flat and insipid to these nice and refined professors; and they are ready, with a scornful pity, to censure it for honest, moral doctrine, fit only for young beginners, who are not as yet come from under a Legal Dispensation.
Beware, my Brethren, that you do not thus vilify and disparage the Holy Law of God. For, let me tell you, this is the Rule, that he has given us to guide our actions; and this is the Law, by which he himself will judge them. There is no other way to obtain salvation, but only through obedience to it. This Law is the very gate of Heaven; and the Two Tables are the two leaves of it. We shall never enter into it, but only through these: Revelation 22:14. Blessed are they, that do his commandments, that they may have right to the Tree of Life, and may enter in through the gates into the city. Although our salvation be the purchase of Christ; and he alone has redeemed us from death, and procured for us glory and immortality by his own most precious blood: yet here the Scripture affirms, that we obtain a right to the Tree of Life; that is to everlasting life, by our obedience, and doing the commandments of God: a right, not indeed of merit; but a right of evidence. Our obedience to the Law is the only sound evidence, that we can have for our right to the promises of the Gospel: and, without an universal obedience in the whole course of our lives, all our joys, and comforts, and confident expectations of Heaven and happiness are but splendid delusions and enthusiastical dreams; by which men of loose principles and practices seek to unite together two things, which God has put at an irreconcilable distance: that is to say, an unholy life here, and a happy life hereafter. And if, to press this great truth upon the conscience; and to insist on the necessity of new obedience, and repentance from dead works, as well as faith in our Lord Jesus Christ, be legal preaching; let mine be ever so accounted. But, indeed, this is so far from being a legal doctrine, that it is one of the greatest and most precious truths, that the Gospel exhibits. To preach up Justification by the Law, as a Covenant, is legal; and makes void the death and merits of Jesus Christ: but to preach Obedience to the Law, as a Rule, is evangelical: and it savors as much of a New-Testament-Spirit, as they phrase it, to urge the Commands of the Law, as to display the Promises of the Gospel.
There are Two great Ends, for which the Law was at first given: Conviction, and Reformation.
FIRST. It was given, and ought still to be preached, for the Conviction of Sinners.
And it serves to convince them of Three Things.
First. Of their Guilt, contracted by the transgression of the Law. For, by laying their actions to the rule, and comparing the strictness and purity of the one with the obliquity and defects of the other, they may discern wherein they have offended; and their natural conscience may have an advantage, to charge their sin and guilt upon them. Thus, says the Apostle, Romans 3:19, 20. We know, that what things soever the Law says, it says to them who are under the Law; that every mouth may he stopped, and all the world may become guilty before God … for by the Law is the knowledge of sin.
Secondly. Of that Wrath and Eternal Death, to which they stand exposed by reason of their sin and guilt. The soul that sins, it shall die: Ezekiel 18:20. And, Cursed is every one, that continues not in all things which are written in the book of the Law to do them: Galatians 3:10. And,
Thirdly. It serves to convince us of the utter Impossibility under which we lie, in this our fallen and corrupt estate, of ever obtaining Justification by the Works of the Law. Rom 3:20. By the works of the Law, shall no man be justified … for by the Law is the knowledge of sin. For we cannot be justified by our obedience to it; since the Law demonstrates that our obedience is imperfect. Nor can we be justified by making satisfaction for our disobedience; since the same Law assures us, that the divine justice will accept no other satisfaction from us, but our undergoing the penalty threatened; which is eternal death. So that, to hope for life by satisfying and recompensing divine justice for our offences, is altogether as vain and foolish, as to hope for salvation by being damned.
Thus far the convincing work of the Law proceeds; and, when it has brought a man to despair in himself, by showing him his guilt, and that wrath to which he stands exposed, and the remedilesness of his sad condition by anything that he can either do or suffer, it there leaves him in this horror of darkness, until the Spirit of God, who has thus by the Ministry of the Law convinced him of his own unrighteousness in himself, does also by the Ministry of the Gospel convince him of a righteousness out of himself, in the Lord Jesus Christ: for it is the Spirit, that convinces us of sin, and of righteousness, and of judgment: John 16:8.
SECONDLY. Another great end of the Moral Law, is, Reformation and Obedience: that, having our rule before us, we may endeavor to conform our actions according unto it; and be deterred, by the majesty and authority of it, from adding sin to sin, and treasuring up to ourselves wrath against the day of wrath; and that, by seeing our defects, we may endeavor to amend them. Thus the Apostle tells us, Galatians 3:19 that the Law was added because of transgressions: that is because of the exceeding proneness of our corrupted natures to transgress, God has given us a holy and severe law to curb in our lusts, to check our headstrong desires and sensual appetites, and to keep us within the bounds of duty and obedience.
For these Two great Ends was the Law given; Conviction and Reformation.
And, upon both these accounts, the preaching of the Law is of absolute necessity.
For,
First. Where the Law has not wrought its convincing work with power upon the conscience, there the preaching of Jesus Christ will be altogether in vain. For, until a sinner be thoroughly convinced of his guilt and misery; and his conscience be awakened by the threats and terrors of the Law, that he stands forfeited to the justice of God, liable to eternal wrath, and may every moment be swallowed up in the abyss of woe and torments, into which thousands before him have been already plunged; it will be impossible to persuade him seriously to embrace those offers of mercy, which the Gospel holds forth unto him by Jesus Christ. He wraps himself in his own carnal confidence and security, and sees no need of looking out after any other righteousness than his own: and, although his own righteousness be but filthy rags, both imperfect and impure; yet, being his own, he thinks them better than borrowed robes. And, therefore, says our Savior, Matthew 9:12. The whole need not a physician; but they, that are sick: that is those, who think themselves whole and sound, although indeed they be sick unto death, they need not a physician: that is they apprehend not their need of him, nor will they be persuaded to seek unto him. And,
Secondly. As Christ cannot be accepted, where the Law does not perform its convincing work; so he will not save, where it does not perform its reforming work. Where there is no amendment of life, there can be no forgiveness of sins, nor true hopes of salvation: for Christ is given us, not to save us in our sins, but from them. He is the author of eternal salvation unto all them that obey him: Hebrews 5:9.
And thus you see of what absolute necessity it is, to press the Law upon the conscience, to denounce its terrors, to inculcate its precepts; since the convincing work of it prepares us for Christ, and its reforming work for the salvation purchased by Christ. Without the one, we shall never come unto him: and, without the other, we shall never come to Heaven by him.
That, which I chiefly design for the present, is, so treat of the Convincing Work of the Law: and that, in each of its three branches; Conviction of Guilt, Conviction of Wrath, and Conviction of the utter Impossibility we lie under to deliver ourselves from it by our own righteousness.
I shall now treat of the First.
To which purpose, I have chosen this portion of Scripture: John 7:19. Did not Moses give you the Law? and yet none of you keeps the Law.
In which words, we have an Expostulation and an Accusation.
EXPOSTULATION
I. In the EXPOSTULATION, we may take notice of Three Things.
i. That this Law, of which our Savior speaks, was THE WHOLE SYSTEM OF DIVINE PRECEPTS, both concerning Ceremonial Rites, Judicial Processes, and Moral Duties.
For the Jews, from Moses' hands, received instructions for all their observances, gifts, offerings, washings, and other typical parts of worship; and for all their suits and controversies between man and man, which was the common and standing law of their nation; and, lastly, for all moral and natural duties, respecting either God or man. But this last being the chief part of the Law of Moses, is here likewise chiefly meant and intended. Yet none of you keeps the Law: that is None of you observes to do according to the commands of the Moral Law: for our Savior frequently bears them witness, that they were very punctual observers of the Ceremonial and Judicial Laws; but condemns them, for neglecting the weightier matters of the Moral Law: judgment, mercy, and faith: Matthew 23.
ii. Whereas it is said, That the law was given unto them: that is to the Jews; it must be understood, that THE CEREMONIAL AND JUDICIAL LAW WAS GIVEN UNTO THEM, BOTH IMMEDIATELY AND ONLY; BUT THE MORAL LAW WAS GIVEN TO THEM INDEED IMMEDIATELY, BUT NOT ONLY.
No other people on earth were necessarily obliged to the observation of the Ceremonial Law, much less of the Judicial, but the Jews alone. Yes, and, as I have before observed, Proselytes of other nations were admitted to the hopes of salvation, without binding them to any other observances, besides the keeping of the Seven Precepts of Noah: to renounce idols; to worship the True God; to commit no murder, nor impurity, nor theft; to execute justice; and to abstain from blood. But the Moral Law, although it was given to them immediately, yet not only to them: but its obligation is as universal as human nature itself; for, indeed, it is the very law of nature and right reason, reduced into precepts: and, therefore, although Moses gave this Law unto them as the Minister and Mediator of the Old Covenant; yet it is likewise given to us by God, as the Cause and Author of our Nature, and the commands of it are as obligatory unto us, as them: so that, as our Savior says to the Jews, Did not Moses give you the Law? I may say to you, "Did not God give you the Law? and yet none of you keeps the Law".
iii. Whereas it is said, that MOSES GAVE THEM THE LAW, we must here note:
1. That Moses gave it only ministerially; but God primarily and authoritatively. And, therefore, Galatians 3:19, it is said, that the Law was given by the hand of a mediator: and Moses is commended for being faithful in all God's house, as a servant: Hebrews 3:5 as one, who received commands from the great Lord and Master of it, and delivered them to his fellow-servants.
2. That, although the Law were given by Moses; yet, as to the Moral part of it, and some of the Ceremonial, it was owned in the Church of God long before his ministry. As for some parts of the Ceremonial Law, we read frequently of sacrifices and circumcision in use among the Patriarchs, many ages before Moses' time: and so says our Savior, John 7:22. Moses gave unto you the circumcision; not because it is of Moses, but of the fathers. And, for the Moral Law, all the duties of it were incumbent upon mankind from the very first creation of the world, long before the promulgation of the Law from Mount Sinai: murder was forbidden, and known to be a sin, before the Lord proclaimed, You shall not kill: yes, and causeless anger, and bloody revengeful purposes; as appears, Genesis 4:5, 6: fornication was then also accounted a sin worthy of death; as appears, Genesis 38:24: the outward worship and service of God in solemn and public assemblies, was then known to be a duty; as appears, Genesis 4:26 so that the Church of God never was, never shall be, without this Law; both written upon their hearts, and likewise preached unto them publicly by the ministry of the Church: for, so, Noah is said to be a preacher of righteousness to the old world: 2 Peter 2:5. Yet,
3. It is said to be given by Moses, because of the more Solemn and Conspicuous Delivery of it at Mount Sinai: when God especially magnified him, by calling him up into the Mount; conversing with him forty days; writing with his own finger the Ten Commandments, or Two Tables of Stone, and delivering them into his hands to exhibit unto the people. Now, because of this solemn promulgation of the Law by the means and ministry of Moses, our Savior tells the Jews, that it was given them by him.
And this is all that I shall consider in the Expostulation; Did not Moses give you the Law?
ACCUSATION
II. That, which I principally intend to insist on, is the ACCUSATION: and yet none of you keeps the Law.
An Accusation, that may truly be laid, not only against the Jews, but against all the world. Never any of the sons of men, from the very first creation of the world unto this day, excepting him only who was the Son of God, as well as the Son of Man, and whom it became to fulfill all righteousness, ever did or can perfectly and exactly fulfill all that the Law of God requires.
And, to this, the Scriptures give abundant testimony. Romans 3:23. All have sinned, and come short of the glory of God. Jam. 3:2. In many things we offend all. And the Prophet confesses the corruption of our natures, and the imperfection of our best performances: Isaiah 64:6. We are all as an unclean thing, and all our righteousnesses are as filthy rags. Solomon challenges the best and holiest upon this point: Proverbs 20:9. Who can say, I have made my heart clean, I am pure from my sin? Many other places may be alleged to the same purpose: as, 1 John 1:8. If we say that we have no sin, we deceive ourselves, and the truth is not in us. And, v. 10. If we say that we have not sinned, we make him a liar. And all those exhortations which we find in Scripture, to confess our sins, to repent of them, to watch and strive against them, do all clearly beat down the insolent pride of those, who except themselves out of the number of transgressors and offenders.
And, is it not very strange, that, after so many express testimonies of Scripture, than which nothing can be more plain and positive, notwithstanding that every day and hour might administer abundant conviction to them; yet there should be a generation of men so impudently vain-glorious, as to boast of an absolute perfection in this life?
And yet this is the doctrine of the Papists, That a man may, all his lifetime, eschew every mortal sin; and do all, that the Law of God requires of him. And, not only so; but, as if God's laws were not a rule strict enough for them to walk by, they hold, he may do much more than he is obliged unto; and supererogate, and merit for others, who fall short of perfection; and lay the alms of his good works into the common stock and treasury of the Church, to be granted out to others that want them! And, although they affirm, that a justified person is still liable to commit venial sins; yet they make these venial sins to be of so slight a nature, that they are not repugnant to grace, interrupt not our friendship with God, deserve not eternal punishments, require neither confession nor repentance; and are of so harmless a nature, that he, that dies in them, may yet notwithstanding be saved. Certainly, these be a strange kind of sins, that do not offend God, nor deserve punishment, nor need repentance: and, if a man live free from all these, I think he may readily conclude that he may live free from all sin; for as they describe these venial sins, they can be none. Yes, some of them grant, that, by the special grace of God, a man may live free from the taint, not only of mortal, but of venial sins too; and so attain to a spotless perfection.
And this proud conceit of perfection is not only entertained by Papists; but by a sort of frantic people among us, who yet exclaim against all others, as Popish and Anti-christian: but perceive not whose craft has taught them, both that and many other popish doctrines; as Justification by Works, the Insufficiency of the Scriptures, and Infallibility seated in any Human Breast. Certainly, the hand of Joab is in all this.
Concerning these, I shall say no more, but what the Wise Man observed of such a race of confident Self-Justiciaries in his days: Proverbs 30:12. There is a generation, that are pure in their own eyes; and yet are not washed from their filthiness.
i. "But what! ARE THEN THE LAWS OF GOD IMPOSSIBLE TO BE FULFILLED? Is it not an imputation to the equity and wisdom of God, that he should command that, which we are not able to perform?"
I answer,
1. The laws of God are in themselves possible as well as just; and there is nothing, which he now requires of us, which he did not endow us with strength in our creation to perform.
2. In this our fallen and corrupted estate, our perfect obedience is become impossible; not because the Law is more strict and rigorous, but because we are grown weaker and more averse.
3. It is no injustice in God, to require what is impossible for us to perform, when that impossibility rises from our own default. It is not God, but ourselves who have made the observation of his laws impossible. And, although we have wasted our stock, and are become bankrupts; yet he may righteously exact from us the debt of obedience, which we owe him.
4. Although a perfect and consummate obedience be now impossible; yet an inchoate and sincere obedience is possible, through the assistance of divine grace. And, certainly, that Law which commands absolute perfection from us, requires us to endeavor after the highest degree that is attainable. So that these Commands, which exceed our present power, are neither vain nor unjust: for they engage us to exert our strength to the utmost, whereby we shall certainly attain unto a far greater perfection in our obedience, than if we were enjoined that, which were easy, or merely possible to perform. And such is the disingenuity of our temper, that, as much as the Law were relaxed of its severity, so much proportionably we also should remit of our industry: and, therefore, since our sloth will take allowances to itself, it is far more expedient for us, that God has commanded from us things beyond the sphere of our present ability, than if he had commanded what was within it. For, I much doubt, whether, if God did not command us to do more than we can, we should do as much as we do.
ii. But, you will say, "TO REQUIRE MORE THAN IS POSSIBLE FOR US TO PERFORM, MAY RATHER SEEM A DISCOURAGEMENT, THAN AN EXCITEMENT TO OUR ENDEAVORS: FOR WHAT NATURAL MAN WILL ATTEMPT THAT, WHICH HE KNOWS TO BE IMPOSSIBLE?"
To this I answer,
1. That there is a Twofold Impossibility: one, that consists in the Nature of the thing propounded unto us; another, that consists only in an eminent and superlative Degree of it.
The first sort of impossibility, which consists in the Nature of the thing itself, does utterly forbid all attempts and endeavors. Never any wise man attempted to climb up into the sun, or to metamorphose himself into an angel; because the thing itself, in all considerable degrees of it, is impossible.
But, where the impossibility consists only in some eminent Degree, and yet every degree that is attainable by us has excellency enough in itself to invite and engage our endeavors, there the impossibility of the highest degree is no discouragement to a wise and rational man, from attempting to do his utmost. So it is, in this case: many degrees of holiness and obedience are attainable by us, and every degree that we can attain unto is infinitely worth our pains and labor: and, therefore, though absolute perfection in it be impossible; yet this can be no discouragement from using our utmost endeavors. The more we strive after it, the more we shall still attain: and what we do attain, is an abundant recompense of our industry; and carries in it so much excellency, as will quicken and excite us unto farther improvements. And, certainly, while we endeavor toward unattainable perfection, we shall attain unto much more than if we set our mark shorter: as he, that aims at a star, is likely to shoot much higher, than he who aims only at a turf.
2. As we must distinguish of Impossibility, so likewise of Perfection; which is either Legal or Evangelical.
(1) There is a Legal Perfection, to which two things are necessarily required:
[1] Freedom from original sin: that there be no taint derived down upon our natures, no corruption inherent in us, that should incline us unto evil: for where original sin is, there legal righteousness and perfection cannot possibly be; for even this sin is a violation of the Law.
[2] These must be a perfect and exact actual fulfilling of all the laws of God, without failing in the least circumstance or least tittle of observation: for legal perfection cannot possibly consist with the least guilt.
(2) There is an Evangelical Perfection: which is a state, though not of innocency; yet of such a personal righteousness and holiness, as shall be accepted and rewarded by God.
Now this Evangelical Perfection consists in three things:
[1] In true and sincere Repentance for our past offences; begging pardon at God's hands, and endeavoring to abstain from the commission of the like for the future.
[2] In a true and lively Faith; whereby we rely upon the merits and satisfaction of Christ alone, for the remission of our sins.
[3] In new and sincere Obedience; endeavoring to live more holily, and to walk more strictly and perfectly before God, according to the rules which he has prescribed us in his holy laws. And this consists both in the mortification of the corrupt and sinful desires of the flesh, and in the daily quickening and renewing of the Spirit; whereby we grow in grace, and make farther progress in Christianity.
When we do all this in the truth and sincerity of our souls, we are said to be perfect with an Evangelical or Gospel-perfection: and this, indeed, is all the inherent perfection and righteousness, that is attainable by us in this life. Thus it is, that the saints are, in Scripture, termed righteous: so Noah is called righteous: Genesis 7:1: and Abraham pleads with God for the righteous in Sodom: Genesis 18:23, 24: and Zachary and Elizabeth have this testimony, that they were both righteous, walking in all the commandments of God blameless: Luke 1:6. Thus we have the ways of holiness called paths of righteousness: Psalm 23:3: and the works of holiness, works of righteousness: Psalm 15:2, Isaiah 64:5.
(3) This Evangelical perfection is attainable in this life; and, indeed, is attained by every sincere and upright Christian.
(4) But, for a Legal Perfection, it neither is nor can be attained in this life. And that upon two accounts.
Because of the infinite exactness and holiness of the Law, it is not attained.
Because of the corruption of our natures, it cannot be attained.
[1] The Law of God is infinitely spiritual; and obliges us, not only to the performance of the external duties of obedience, but requires also the absolute perfection of the inward dispositions; not only that our love of God be sincere and cordial, but that it must be intense and perfect to the highest degree.
Thus, Deuteronomy 6:5. You shall love the Lord your God with all your heart, and with all your soul, and with all your might. The Law and Covenant of Works exact a perfection of degrees, in our love and obedience, as well as of parts. It must not only be sincere, but complete. It not only tries our obedience, by the touchstone; but weighs it in the balance, and gives us no grains of allowance. Now, is there any man upon earth, that so loves God, or obeys him, that it is not possible he should love him more, or obey him better? Do not some Christians exceed others, in their grace and holiness? And might not all exceed themselves, if they would? The Law gives no allowance for any failings: and, therefore, if you can love God more, and serve him better, than you do; you are not a fulfiller of the Law, but a transgressor of it. Hence Augustine, in his Confessions, has a pious Meditation, "Woe to our commendable life, if you, Lord, setting your mercy aside, should examine it according to the strict rules of justice and the Law."
[2] Because of the corruption of our natures, this Legal Perfection cannot be attained in this life.
For we are totally depraved, in every power and faculty of our souls; and every imagination of the thoughts of our hearts is only evil continually. Our understandings are darkened with the thick mists of ignorance and error: our wills are perverted, and stand at a professed contradiction to the holy will of God: our affections are become impure and sensual; our hearts hard and insensible; our consciences seared and stupid; and our carnal minds are enmity against God: for they neither are subject to the law of God, neither indeed can be; as the Apostle speaks, Romans 8:7. Now where there is this corruption of nature, how can there possibly be perfection of life? for, who can bring a clean thing out of an unclean? not one.
And, although this corruption be healed by regenerating grace; yet is it healed but in part. In the very best, the flesh still lusts against the Spirit, and the law of the members wars against the law of the mind; so that they cannot do the things which they would; as the Apostle sadly complains: Romans 7:23; Galatians 5:17.
Yes, let me add this, too: that, if corruption were perfectly rooted out of the heart of any; and such an extraordinary measure of sanctifying grace conferred upon them, as might enable them to perform whatever the Law of God required, and that to the last degree of intense love and zeal: yet would not this their perfect obedience amount unto a Legal Righteousness. The reason is; because the Law of Works, being given to man in his pure and upright estate, when he had a connatural power of his own to obey it, requires obedience to be performed only by his own strength, and allows not the auxiliaries of divine and supernatural grace to enable him. If therefore we should grant, which yet we deny, that, through some extraordinary assistance given to some particular man, he should perfectly fulfill the whole Law; yet this actual obedience, because it proceeds not from original righteousness, and the rectitude of his nature with which he was at first endowed, would not at all avail him to the obtaining of Justification, according to the terms of the Covenant of Works. For God requires, not only payment of the debt of obedience, which we owe unto him; but also that this payment be made out of the stock of those abilities, which, he bestowed upon our nature in our first creation. Now, although it should be possible for any man to pay off the debts of nature, with the treasures of grace received from Christ; yet this would not satisfy the obligation of the Law: since, in the first covenant, it was agreed between God and man, that payment should be made out of another stock; viz, the power and free-will of uncorrupted nature.
iii. We are, therefore, under A TWOFOLD IMPOSSIBILITY OF BEING JUSTIFIED BY THE LAW.
1. Because our obedience can never, in this life, attain absolute perfection; but still there will be faults and flaws in it, from the mixture of that corruption, which still in part remains in the best and holiest; who, therefore, ought daily to pray, not out of a feigned and complimental humility, but a true and deep sense of their necessity, Forgive us our trespasses.
2. Because, although our obedience could be perfected; yet perfect obedience, without original righteousness, will not amount unto a legal righteousness.
And thus I have done with the Doctrinal part of these words; and shown you the impotency we all lie under, of a perfect and exact obedience to the Law.
III. Then let this SERVE
i. To ABASE THE PRIDE AND STAIN THE GLORY OF ALL FLESH.
Search into yourself, O Man. Consider: what are you, but a mass of sin, rottenness, and corruption? Reflect back upon the whole course of your life. How have you spent those years, which the patience and long-suffering of God have lent you? Have you not lived in open defiance of the great God of Heaven; and a continual violation of those laws, which his authority has imposed upon you? Suffer your conscience to awake, and bring in its accompts: and, though it should be like the unjust steward, and set down fifty for a hundred, and small sins for great; yet, even according to this computation, you shall find yourself desperately indebted to the justice of God.
Read over the black catalogue of your sins; and see, with astonishment and horror, how much you owe.
1. Are you not conscious to yourself of any presumptuous Sins, committed against your Knowledge and the checks and exclamations of your Conscience; against your natural light and reason, with a deliberate and resolved wilfulness?
When you have seen all the curses and threatenings of the Law stand ready bent against you, and hell-fire flashing in your very face; when conscience has commanded you, in the name of the Great God, to forbear, and denounced against you wrath and death if you dared to commit it; have you not then fallen upon your conscience, violently stopped its mouth, yes wounded and stabbed it? Yes, to add measure to this; have you not frequently relapsed into the commission of these presumptuous and daring sins; and repeated them, against your vows, and protestations, and prayers, and seeming repentance: so ripping open the wounds of your conscience again, before they were well closed, and making them bleed afresh? Who of us all can acquit ourselves of sins against knowledge and conscience, that have ever had any knowledge or conscience?
2. The Sins of Ignorance, which you have committed, are altogether numberless.
The soul naturally is a dark and confused chaos; and until the light of the glorious truth shine into it, sin and duty lie undistinguished; and, in the blindness of our minds, we oftentimes take the one for the other. We many times transgress the Law, because we know it not; and many times transgress it, when we intend to observe it. We heed not our own actions, but let them pass from us without consideration or reflection; and truly the greatest part of our lives is thus huddled up, without pondering what we do; and we are equally ignorant as careless, whether we do well or ill. And in such neglected actions, the far greater part must needs be sinful: for when we heed not the rule, it is hard for us not to transgress it: and therefore says the Psalmist, Psalm 19:12. Who can understand his errors? Cleanse you me from secret faults.
Add to this,
3. All your Sins of Infirmity and Weakness.
Sins to which you are betrayed, contrary to your purpose and resolutions, by the sudden surprise of a temptation: sins, which, although they may not be willful and presumptuous, yet may be very gross and scandalous: as was Peter's denial of his Master.
Cast in also,
4. All the swarms of your Secret Sins, your Vain Thoughts, and Sinful Desires.
Sins, which, though the world can take no cognizance of them, yet are visible and conspicuous to the eyes of the All-Seeing God. He sees a sinful object lying in the embraces of your affections: and, if there be but the least hovering of your heart, the least fluttering of your thoughts towards vanity, he remarks it, and writes it down in his debt-book: although, perhaps, your conscience may omit it. And, oh, how vast a sum these alone amount unto! your thoughts run as swift as time, and click as fast as the moments. And such a giddy, feathery, inconstant thing is the mind of man, that we cannot dwell long upon any one thought; but, while we are pursuing one, ten thousand others arise. Our thoughts are like those numberless motes, that play in a sunbeam; they flit up and down in our minds, without any certain scope or design. We cannot turn ourselves fast enough to them: nor can we think what we think: but God knows them all; and, for such infinite multitudes of thoughts, he sets down so many sins.
And, yet, besides all these, are you not conscious to yourself,
5. Of the Omission of many Holy Duties, which you ought to have performed in the several times and seasons when God called for them?
Can you not call to mind, that you have often refrained prayer from God, or charity from men? that you have not served him, nor helped them, when you might have done it? Have you not neglected the ordinances of Jesus Christ, his word and sacraments, upon small or sought occasions, or else foolish and groundless prejudices? Endless it would be, to recount all the omissions we are guilty of: which, certainly, are many more than our duties; and yet, perhaps, far more numerous.
6. All your Miscarriages in those Duties, winch you have performed.
The dullness of your affections, the vagrancies of your thoughts, your hypocrisy and formality all your base and by-ends which like dead flies corrupt the most precious ointment, are all sins; and God's Law censures and condemns them for such.
Now, O Sinner, having such a load of guilt upon your soul, how dare you look the Holy and Just God in the face? Consider, O Wretch, what a life is this, which you have led; that, in all the millions of thoughts and actions about which you have employed yourself, the far greater part should be sins, for the matter of them; and all the rest sinful, for the manner. Can your conscience lie lulled asleep, when all those troops and armies of Philistines be upon you? Awake yet, at length, O stupid soul! Rouse yourself, and consider the woeful and desperate estate in which you are. Wonder no longer at others, that they complain and mourn; and go heavily under the burden of their sins, and the pangs and smart of their convictions. Muse not that there should be some few, who, with horror, cry out that they are undone and ruined, eternally undone! Alas, were you but once shaken out of your lethargy; could you but look about you, and seriously view and ponder the infinite multitude and the nature of your sins: nothing, but the strong consolations of God, could keep you from running up and down distracted with the terrors of you Lord; and, with the utmost horror and despair, crying out, you are damned, damned already!
But, the truth is, men are dead in trespasses and sins. Those sins, which are the cause of their misery, keep them from feeling it.
But, believe it, you must be convinced of your sins, either here, or hereafter. Conscience will revive in you, if not here, yet in Hell. Nay, it is now writing down your sins against you, and drawing up the bill of your indictment. But, as some use such juices, that what they write shall not be legible until held to the fire; so do many men's consciences write down their sins: which although they cannot perhaps read now, yet they shall read the long and black scroll of them, when they hold it against the flames of Hell. And how sad will it be, then to know that you are sinners, when you shall likewise know that you are eternally damned for your sins! when your consciences, which are now peaceable and gentle, shall then, on a sudden, rave, and shriek, and fly in your faces; and begin then, but then alas too late! to terrify and affright you, when there is no hope nor possibility of remedy!
Be persuaded, therefore, now to recognize your sins, while there is yet hope. The day of grace is not yet set upon you. Mercy and pardon are yet offered to you: and those sins, which you are convinced of by the strictness of the Law, you may, if you will seek it by true repentance, obtain remission of, through the grace and mercy of the Gospel.
ii. Are all transgressors of the Law? Then here see A WOEFUL SHIPWRECK OF THE HOPES AND CONFIDENCES OF ALL SELF-JUSTIFIERS
Hence learn, that an honest, quiet, civil life, free from the gross and scandalous pollutions of the world, is no sufficient plea for Heaven. Yet this alone is that, which the generality, of the ignorant sort especially, rely upon. Their lives are harmless, their dealings just and upright: none can complain that they are wronged by them: and therefore, certainly, if God will save any, they must be of the number.
I heartily wish, that, in these words, I could have personated you: but, truly, I doubt that the most of you are not yet come so far as morality; nor have attained to the honesty of those, who yet shall fall short of Heaven.
But, suppose you could really plead this; yet this plea is invalid. For, is there nothing, that you know by yourselves, either relating to God or man, wherein you have offended? Had you never so much as a thought in you, that slipped awry? Have you never uttered a word, that so much as lisped contrary to the Holy Law of God? Did you never do any one action, which purity and innocence itself might not own? Have your lives, in every point, been as strict and holy, as the Law of God commands them to be? If you dare to affirm this, you make not yourself the more innocent thereby, but the more unpardonable; and are a senseless, stupid wretch, for thinking yourself pure and clean. Or if, upon a narrower search, you find some miscarriages by yourself, remember you are yet but at the threshold of your heart: enter farther into yourself, and you shall discover yet greater abominations. However, could it be supposed, that you are guilty but of one sin, and that one the least that ever was committed: yet this one sin makes you a transgressor of the Law; and the guilt of it can never be expiated, by anything, which you can either do or suffer; but eternal death and wrath must be your portion, unless the blood of Jesus Christ purge you from it.
iii. See, then, WHAT ABSOLUTE NEED WE ALL STAND IN OF JESUS CHRIST.
Not only those among us, whose lives have been openly gross and scandalous; but even those, also, who are the most circumspect and careful in their walkings. Though they do not wallow and roll themselves in the common pollutions of the world; yet it is not possible, but that, in so dirty a road, they must be besprinkled, and their garments spotted with the flesh.
Absolute perfection is a state, rather to be wished for, than enjoyed in this life. The utmost we can here attain unto, is, not to commit presumptuous sins; nor to allow ourselves in any, when, through infirmity, we do commit them. But none of our sins, whether of Presumption or of Weakness, whether of Ignorance or against Knowledge, whether the sins of our Thoughts or of our Actions, can be pardoned without the blood of God, and the sufferings of our Almighty Savior. It is the same precious blood, that satisfied God's justice for the adultery and murder of David, the incest of Lot, the perjury of Peter, that must satisfy it likewise for your vain and foolish thoughts, and rash and idle words, if ever you are saved. For without blood there is no remission: Hebrews 9:22: and, without remission, there can be no salvation, Acts 22:16.
And, indeed, this is one of the great and main ends of giving the Law, that the necessity and all-sufficiency of Christ to save us may be rendered the more conspicuous. Thus, says the Apostle: Romans 10:4. Christ is the end of the Law for righteousness, to every one that believes. The Law was given us, not that we should seek Justification by the observance of it; but, finding it impossible to be justified by fulfilling of it, we should thereby be driven unto Christ's righteousness, who has both fulfilled it in himself, and satisfied for our transgressing of it. And, therefore, says the same Apostle, Galatians 3:24. The Law was our schoolmaster to bring us unto Christ, that we might be justified by faith. To this end was it promulgated, that, seeing the multiplicity and strictness of its commands, the rigor and utter insupportableness of its threatenings; and being, withal, sensibly convinced of our own weakness and impotency to fulfill the commands enjoined, and, thereupon, of our liableness to undergo the penalty threatened; we might thereby be frighted and terrified, and, as it were, by a schoolmaster, whipped unto Christ, to find that righteousness in him that may answer all the demands of the Law, which in ourselves we could not find. And, while we make this use of the Law, we bring it to be subservient to the Gospel.
Transgressors of the Law Are under the Curse
Galatians 3:10, "For as many as are of the works of the law, are under the curse: for it is written, cursed is every one that continues not in all things which are written in the book of the law to do them."
THE Law consists of two parts: a system of Precepts; and the Sanction and Enforcement of those precepts, by promises and threatenings.
According to the first, it is the Rule of our Obedience; and shows what we ought to render unto God.
According to the second, it is the Rule of Divine Justice; and shows what God will render unto us.
I have already considered the Precepts of the Law; and, in part, treated of those important duties, both of piety towards God and of love and equity towards men, that are summarily comprehended in them.
The Sanction of this Law is twofold.
FIRST. A Promise of Life and Happiness to the observers of it.
Romans 10:5. Moses describes the righteousness which is of the Law, That the Man, which does those things, shall live by them. And, again, Galatians 3:12. The man, that does them, shall live in them, that is by them. Which we have once more confirmed to us, Ezekiel 20:11. I gave them my statutes, and … my judgments; which if a man do, he shall even live in them. All which places are transcribed from that of Moses, Leviticus 18:5. You shall keep my statutes and my judgments; which if a man do he shall live in them, or by them. But, because our natures are woefully degenerated from their primitive excellency; and we have contracted such an impotency, that the same obedience, which, in our upright estate, was both easy and delightful, is now become irksome and impossible, as I have demonstrated to you in the last subject I treated of: therefore we can receive no consolation from this promise; nor entertain any hopes of life and salvation, according to the tenor of this Covenant of Works: For all have sinned, and are come short of the glory of God. The Precepts of the Law convince us of sin; and our sins convince us that we have no right to the Promise of the Law. And, therefore, as I have endeavored to promote the conviction of sin, by representing to you the infinite defects, irregularities, and contrarieties of our actions compared with the divine commands; so now, likewise, I shall endeavor to convince of that wrath, which is due unto the transgressors of the Law.
For there is a SECOND Sanction of the Law, by the Threatenings of a most heavy and tremendous Curse, against all that transgress it: a curse, that will blast and wither their souls forever. And this we have in the words of my text: Cursed is every one, who, etc.
The great design of the Apostle in this chapter, and indeed in this whole Epistle, is, to demonstrate, that Justification cannot possibly be obtained by the righteousness of the Law, nor according to the terms of the First Covenant, Do this, and live. And, among many others, one of the strongest arguments he makes use of to prove this his assertion, lies couched in these words, which we are now considering.
POSITION AND A PROOF
I. Wherein we have these Two Parts:
First. A Thesis, or POSITION. As many as are of the works of the Law are under the curse.
Secondly. A PROOF of this position, by an irrefragable testimony of Scripture. For it is written, Cursed is every one that continues not in all things which are written in the book of Law to do them.
The words are plain and obvious. Only I shall briefly inquire,
What the Apostle means by those, who are of the Works of the Law. And,
What it is to be Accursed.
i. To the FORMER, I answer: To be of the Works of the Law signifies no other, than to expect justification and eternal happiness by legal works; to depend wholly on our obedience unto and observation of the Law, to render us acceptable to God and worthy of eternal life.
Those, who thus rely on a legal righteousness, are said to be of the Works of the Law; as persons are said to be of such or such a party; because they stiffly defend the cause of the Law; and stand for justification by the observance of it, in opposition to the grace of the Gospel, and the way of obtaining justification and eternal life by believing. But, says the Apostle, As many as are of this party and faction are accursed; even by the sentence of that Law, which they hope will justify them: For it is written in the Law, Cursed is every one that continues not in all things, etc.
Now,
ii. TO BE ACCURSED, or to BE UNDER THE CURSE, is no other, man to be liable unto or actually under that wrath and punishment, which the Law threatens shall be inflicted on the transgressors, as a satisfaction to divine justice for their offences.
So that the true and proper notion of a curse is this: That it is the denunciation or execution of the punishment contained in the Law, in order to the satisfaction of divine justice for transgressing the precepts of it.
Some, therefore, are only under the curse denounced. And so are all wicked men, whose state is prosperous in this life: though they flourish in wealth and honor, and float in ease and pleasure; yet are they liable to all that woe and wrath, with which the threatenings of the Law stand charged against them.
Some are under the curse already executed. And so are all wicked men, on whom God begins to take vengeance and exact satisfaction, in the miseries and punishments, which he inflicts on them in this life. He sometimes puts the cup of fury and trembling into their hands, while they are on earth; and gives them some foretastes of that bitter draught, the dregs of which they must forever drink off in Hell. And, there, they are accursed completely and eternally. For the curse of the Law contains in it all the direful ingredients of God's wrath: whatever we can suffer, either in this world or in the world to come, all plagues, woes, and miseries, being comprehended in that death threatened in the Covenant of Works: In the day that you eat thereof, you shall surely die: Genesis 2:17. It is true, many godly men suffer sore afflictions in this life; pains, diseases, losses, persecutions from men, and chastisements from God: yet these are not curses to them, because not inflicted for the satisfaction of divine justice; but for the exercise of their graces, and the manifestation of his holiness; as I shall hereafter show you more at large. But whatever evil any wicked man suffers, it is from the malignity of the curse; which will, at last, pour all its venom into his cup in Hell.
And, thus, you have seen what it is, to be of the Works of the Law; and what it is, to be of the Curse of the Law.
Suffer me only to paraphrase the words, and I shall add no more for explication.
It is impossible, says the Apostle, that any should be now justified by the observation of the Law: for, as many as rely upon their works only, to justify them; and endeavor to uphold the faction of a Legal righteousness, against the grace of the Gospel, and the way of justification by faith; they are under a curse, and stand liable to all the punishments which the Law threatens. For, even in the Law, it is written, Cursed is every one that continues not in all things which are written in the book of the Law to do them: which because no mere man has done, therefore all lie under the doom of this curse: and those, who expect justification by no other way, must forever lie under the execution of it. And this I take to be the clear scope of the Apostle's argument.
Now, whereas he says, It is written, he certainly refers us to Deuteronomy 27:26. Cursed is he, that confirms not all the words of this Law to do them. In the original it is, "Does not establish," or "ratify." In the Septuagint, "Does not continue:" and, according to that translation, the Apostle both read, and used them. However, the sense is the same in both.
II. You see, then, what an UNIVERSAL CURSE these words denounce: a curse, that sets its mouth, and discharges its thunder, against all the sinful sons of Adam. A curse it is, which, as Zechariah speaks, chapter 5:3 goes forth over the face of the whole earth; and will, if mercy rebate not the edge of it, cut off on every side all those, that stand in its way; that is, all that are sinners: and all, are so; for the characters, which the Apostle does here give to those, who are under the curse of the Law, are so general and comprehensive, that no man living could possibly escape, if God should judge him according to the conditions of the Covenant of Works.
For,
i. It is said, that every one is accursed, that DOES NOT these things, which are written in the book of the Law.
And this is a curse, that cuts off on both sides. On this side, it cuts off those, who are but negatively righteous, who ground all their hopes for Heaven and happiness upon what they have not done; and put into the inventory of their virtues, that they have not been vicious, no extortioners, no unjust persons, no adulterers, etc. but, alas! this account will not pass in the day of reckoning: the Law requires you, not only to forbear the gross acts of sin, but to perform the duties of obedience. And it cuts off, on that side, all those, who have done contrary to what is written in the Law: and that, not only scandalous and outrageous sinners; but even those, who have been least peccant, and rather sinners in thought and imagination than in practice: yet these also fall under the curse of the Law.
ii. Those, also, who have NOT DONE ALL, that is written in the Law, are struck with this anathema or curse.
And where is the man, that dares lift up his face, to justify himself against this charge? Is there no one duty, either of the First or Second Table, respecting either God or Man, that you have utterly neglected? Is there no one sin, that you have committed; either ignorantly or knowingly, either out of weakness or wilfulness, by surprise or upon deliberation? Certainly, the Law of God is so vastly large and comprehensive, that we can scarcely know all that is contained in it: and our impotence and corruption so great, that, much less, can we perform it: and yet, in case of the least failure in any one particular, we become obnoxious to the curse and malediction.
iii. But suppose that, at some time or other, you should have performed every particular duty; yet, have you CONTINUED in all things, that are written in the Law to do them? Have you spun an even thread of obedience? Are there no flaws, no breaks, no breaches in it? Have you been always constant, in the highest fervor of your zeal for God? Have you been in the fear of the Lord, all the days of your life? Have your affections never languished; your thoughts never turned aside, so much as to glance upon vanity? Did you never drop one unsavory word; nor do any one action, which, both for the matter and manner of it, was not perfectly agreeable to the Law? If otherwise, as indeed such an absolute perfection of holiness is to be found in no creatures but the glorified spirits, you are still exposed to the curse of the Law: for Cursed is every one, that continues not in all things, which are written in the Book of the Law, to do them.
III. This CURSE IS MOST DREADFUL, if we consider that it is universal; and extends itself not only over all persons, but unto all things. Everything, which a sinner either does or has, is accursed to him.
Let us a little rip up the affections of this Curse, that you may see how much rancor and venom is contained in it.
i. He is accursed, IN ALL HIS TEMPORAL ENJOYMENTS.
His bread is kneaded, and his drink mingled, with a curse: his table becomes a snare to him; and every morsel he eats, is dipped in the bitterness of God's wrath and curse. In his health, his food is poisoned with this curse; and, in his sickness, his physic. He is cursed, in every place where he comes; and the place cursed, for his sake: Cursed in the city, and cursed in the field: cursed in his basket and store: cursed in the fruit of his body, and in the fruit of his land; in the increase of his kine, and of his flocks: cursed when he comes in, and when he goes out: as we find this bead-roll of curses denounced against him, Deuteronomy 28:16–20. His very mercies are curses unto him: as, on the contrary, a true believer's afflictions are blessings. He is blessed in poverty, in sickness, in persecution, yes in death itself: so unbelievers' mercies are all turned into plagues and curses. For, as in an unsound and corrupted body, the wholesomest food converts to putrefaction and peccant humours, and nourishes the disease more than the man: so, to a corrupt and sinful soul, the best of God's temporal favors turn to the nourishment of his disease. His plenty and prosperity do but purvey for his lusts: and abundance, that God gives him, does but lay in provision for the flesh; and, through the secret but righteous judgment of God, proves only a stronger temptation unto sin, and makes him the more fit to promote the Devil's service and his own damnation.
ii. He is accursed, IN ALL HIS SPIRITUAL ENJOYMENTS.
The sacred ordinances of Jesus Christ, which are the only ordinary means, which God has appointed to make us eternally blessed; yet even these are all cursed to him: for they do but the more harden and confirm him in his sins, and ripen him the sooner for everlasting destruction. For, as the rain, which falls upon the earth, makes a living tree, whose sap is in it, to bud and flourish, and bring forth its seasonable fruits; but only serves the sooner to rot a dead and withered tree: so those very ordinances and dispensations of the means of grace, which distill alike both upon believers and unbelievers, have a far different influence upon them. Into the one, they kindly insinuate, and call forth their latent graces; and, where they find the root of the matter, make them sprout and blossom into a beautiful profession, and make them bring forth plentiful fruits unto holiness: but, to the other, that are dead trunks, these showers of Heaven and droppings of the sanctuary, which fall upon them, tend only to rot them, and to make them the sooner fit fuel for Hell and everlasting burnings.
And, oh, what a sad and dreadful curse is this, that you, who come to hear the same word preached, which to others proves the savor of life unto life eternal, to you, through the corruption and wickedness of your own heart, it should prove the savor of death unto death eternal; and, instead of humbling you under the power and evidence of the truth, should only exasperate your heart against the truth, and those who dispense it! that the sound of the Gospel should only deafen your ears, and the light of the glorious truth only blind your eyes! that you, who, perhaps partake of the sacrament should eat your own damnation, when you eat the body of a Savior; and drink a deep curse to yourself, when you drink the cup of blessing! Your sins are of so baneful a nature, that they poison even the blood of Christ unto you; and, while the heavenly meat is in your mouth, even the body of our Lord Jesus Christ, which is meat indeed to a believing soul, the curse of God comes upon you!
And, yet, how many such spiders have we, who suck poison out of the sweetest flowers! Clayey and earthy souls, that are but hardened by the sunshine of the Gospel, and made the more incapable of any impressions to be wrought upon them. And what a dreadful curse is this, when the means of grace shall be turned into the occasion of sin! How deplorable is their estate, when mercy itself shall ruin them, and salvation itself shall destroy them!
iii. If all the favors of God's Providence, and all the dispensations of his Grace; then, certainly, much more are ALL THEIR CHASTISEMENTS AND AFFLICTIONS TURNED INTO CURSES
If there be poison in the honey, much more certainly is there in the sting. If God be wroth with them, when he shines; much more, when he frowns upon them. Indeed, true believers may, with a great deal of peace and calmness, undergo all their afflictions; for, though they be sore and heavy, yet there is nothing of the curse in them: that was all received into the body of Christ, when he hung upon the cross; and their Father corrects them, not to satisfy his justice upon them, but only by such a sharp medicine to purge them from their sins, and to make them partakers of his holiness: though the potion may be bitter and irksome in the taking, yet the effects of it are beneficial and healthful: it is not the evils we suffer, that are curses; but the ordination of those evils, to the satisfying of divine vengeance upon us. And, therefore, sad and dreadful is the condition of guilty sinners, who are out of Christ; for there is not the least affliction that befalls them, not the least gripe of any pain, not the least loss in their estates, the most slight and inconsiderable cross that is, but it is a curse inflicted upon them by the justice of God for the guilt of their sins. God is beginning to satisfy his justice upon them: he is beginning to take them by the throat, and to exact from them what they owe him. Every affliction is, to them, but part of payment of that vast and infinite sum of plagues, which God will most severely require from them in Hell.
And, there,
iv. They shall be cursed to purpose, and LIE FOREVER UNDER THE REVENGING WRATH OF GOD. Their sentence is, Depart from me, you cursed: Matthew 25:41. Hell, indeed, is the general assembly of all curses and plagues. All the curses they have undergone, in this present life, are but the curses and preparations to this fatal and final curse.
They are eternally cursed,
1. In their Separation from the Sight and Presence of God. They have, indeed, the presence of his wrath, to torment them; and of his power, to uphold them under their torments, and to enlarge their souls to contain all those vials of pure wrath and fury which he will pour into them: but they are forever cut off from the presence of his grace and of his glory. The enjoyment of God is the sole blessedness of a rational creature: and, therefore, to be cut off from those ineffable communications of himself, which he vouchsafes to the blessed spirits, is such a curse, as is as ineffable as are the joys and happinesses which they lose.
2. They are cursed, in the Society of Devils and Damned Spirits; hideous company, who both upbraid and torture them for their sins.
3. They are accursed, in the Work of Hell. For their whole employment shall be blaspheming and cursing; and, in the anguish and horror of their spirits, roaring out, and exclaiming both against God and themselves. Then, as they loved cursing, and clothed themselves with it as with a garment; so it shall come into their affections like water, and like oil into their bones; as the Psalmist speaks: Psalm 109:17, 18.
4. They shall be cursed, in the Pains and Torments which they must eternally suffer. Ever limb shall drop with flakes of unquenchable fire; and the worm of conscience shall prey upon them, and sting them with unsupportable anguish: and, in this unspeakable torture, shall they ever live a never-dying death. This is their final curse: Upon the wicked God shall rain snares, fire and brimstone, and a horrible tempest: this shall be the portion of their cup.
And thus you see what malignity and venom the Curse contains, which the Law threatens against all the Transgressors of it.
IV. Now briefly to APPLY this.
i. See, here, WHAT AN ACCURSED THING SIN IS, THAT CARRIES, WRAPPED UP IN ITS AFFECTIONS, WOE, WRATH, AND ETERNAL DEATH.
To this it is, that you owe all the miseries, which you have already felt; and, to this, are due all, that God has threatened to inflict hereafter. The Law is not to be condemned, for condemning the transgressors of it. The Justice of God is not to be censured, for taking the forfeiture of our lives and souls. But all our misery is to be charged upon ourselves; upon our corrupt natures, and our sinful lives. We ourselves breed those vipers, that gnaw our very affections: and, as putrefied bodies breed those filthy worms and insects, which devour them; so do we breed those filthy lusts in our hearts, which are continually preying upon our vitals, and will at last fatally destroy us. As God is a holy God; so he infinitely hates sin: and, as he is a just God; so he will assuredly punish it. Not a soul of man shall escape, not a sin be passed by, without having its due curse. Yes, we see God so hates sin, that, when he finds but the imputation of it upon his own Son, divine vengeance will not allow him to escape: but loads him with sorrows, and fills his soul with darkness and agonies; nails him to the cross, and there exacts from him a dreadful recompense, which he was gladly to make good to the utmost demand of his Father's justice, before he could be discharged. One drop of this poison, being let fall upon the once glorious angels, turned them into devils, and made all their rays of light and luster fall off from them: and, being once tainted with this venom, God could no longer endure them in his presence, but hurled them down all flaming into Hell. It is sin, that is the fuel of those unquenchable flames; and lays in all those stores of fire and brimstone, which shall there burn forever. It is sin, that disrobes man of his innocence, turns him out of Paradise, and will certainly, if not repented of and forsaken, turn him into Hell. And, therefore, as you love God or your own souls, be sure that you hate iniquity: entertain not any kind thoughts of it, however it tempt and solicit you. Remember, the curse of God is affixed inseparably unto it; and, if you will suffer the accursed thing to cleave unto you, you must forever be accursed with it.
ii. If every transgressor of the Law be accursed, see, then, THE DESPERATE FOLLY OF THOSE WRETCHES, WHO MAKE SLIGHT OF SIN; AND ACCOUNT THE COMMISSION OF IT A MATTER OF SMALL, OR NO CONCERN TO THEM.
They play with death, and dally with woes and curses; and, so stupid and insensate are they, that they think that to be of no great moment, which yet can everlastingly damn them! Did we but seriously consider with what a weighty curse every sin is burdened, how much fire and sulphur and deadly materials are contained within the affections of it, we should be as fearful to touch or come near it, as to take up a lighted granado, when it is just ready to break about us and tear us in pieces: and, certainly, they are most justly to be condemned of madness and folly, that will rashly venture upon their own everlasting destruction; and hurl firebrands, arrows, and death, which will assuredly light upon themselves; and yet say, Am not I in sport?
iii. If every transgression exposes us to the curse, BEWARE, THEN, THAT YOU NEVER ENCOURAGE YOURSELVES TO COMMIT ANY SIN, BECAUSE PERHAPS THE WORLD ACCOUNTS IT BUT SMALL AND LITTLE. For the least is as much a transgression of the Law, and makes you as liable to the curse of God and eternal damnation, as the greatest and most flagitious. They are all mortal and deadly: and you may as well suffer a little stab at the heart, as allow yourself in the commission of any sin because it is little.
iv. See, here, WHAT REASON WE HAVE TO BLESS GOD FOR JESUS CHRIST, who has delivered us from the Curse of the Law.
But, so much, for this time.
Of Our Redemption by Christ from the Curse of the Law
Galatians 3:13, "Christ has redeemed us from the curse of the law, being made a curse for us: for it is written, cursed is every one that hangs on a tree."
HOW severe and terrible the Curse is, which the Law denounces against those, who continue not in all things which are written therein, to do them, you have heard already. They are accursed in their bodies and in their souls; in their temporal and in their spiritual enjoyments: and all these are but direful preparations for a consummate curse, to be inflicted upon them in their everlasting damnation.
This curse is the wretched inheritance of all the guilty sons of Adam. As soon as ever they thrust their traitorous heads into the world, the curse of God hovers over them, like a black cloud charged with storms and tempests; and, oftentimes, lets fall some few drops of divine wrath upon them, while they are here on earth: but threatens, continually, to break; and pour out on them whole floods of fire and brimstone, and to overwhelm them with a deluge of eternal wrath in Hell.
And, now, since it has been demonstrated, that all mankind are transgressors of the Law, and that all transgressors of it are obnoxious to the Curse which it threatens, we may easily, from these two premises, conclude, That we are all of us involved and wrapped up in the curse of God. This is our miserable state by nature; born children of wrath and heirs of perdition, through the just imputation of the first sin unto us; and daily enhancing our misery and embittering the curse, by innumerable actual transgressions.
Now, what hope, or possibility, is there, for such condemned malefactors to escape the wrath of God, and the damnation of Hell?
Indeed, we yet walk up and down in the world; but the world is only a great prison to us: a prison, full of condemned wretches, who, although they are yet reprieved by God's arbitrary patience, some for a longer and others for a shorter time, yet all drag their chains and fetters about with them; and, if they were but sensible of their condition, might still dreadfully expect when the divine justice would hale them, one after another, to their execution. The Law sentences us for violating its commands: the truth and veracity of God plead against us the threatenings of the Law, and will not recede from the rigor of those plagues and curses that are therein denounced: the holiness and purity of God loathes us, for defacing his image, and deforming our souls with vile and filthy lusts: the justice of God brandishes its sword against us, and demands satisfaction for all the injuries we have done against it: the Devil pleads his right to us, and impatiently expects a commission to drag us away to torments: not an angel in Heaven, nor any creature on earth, dare stand our friend. God frowns: Conscience accuses: the Law thunders: the Devil menaces: Vengeance is ready; and the Hand of Justice lifted up to fetch its stroke.
And, can there any, in this forlorn and desperate case, interpose, to shelter the trembling sinner from so great, so deserved, so imminent a destruction? Must all mankind, then, remedilessly perish? Is there no way of escape, no door of hope opened? Must we all fall a common and lamentable sacrifice to the wrath of God, and justice triumph in our eternal ruin?
Hear, O Sinners! and, if the consideration of your dreadful and present danger has left you capable of comfort; if you can yet believe there is a possibility that you may be happy, after such clear and full convictions that you are wretched and accursed; behold! I this day bring unto all penitent and humble souls the glad tidings of great joy: joy, which, if excess of fear and horror have not altogether stupefied and made us insensible, must needs fill us with the highest raptures of triumph and exultations. A Savior, a Redeemer: O! sweet and precious names, for lost and undone sinners! Names, full of mercy, full of life! Justice is answered: the Law is satisfied: the Curse removed; and we restored to the hopes of eternal life and salvation. Christ has redeemed us from the curse of the Law, being made a curse for us: for it is written Cursed is every one that hangs on a tree.
These words are the very pith and marrow of the Gospel; the most comfortable news, that ever Heaven sent to sinners.
And in them we have,
First. Our Redemption asserted. Christ has redeemed us from the curse of the Law.
Secondly. The Means how this redemption was effected. Being made a curse for us.
Thirdly. An irrefragable Proof, that this means, which was alone proper and effectual for our redemption, was likewise made use of by our Redeemer: for it is written, Cursed is every one that hangs on a tree. Which cruel and accursed death because our Savior underwent, he thereby became accursed; and a fit Redeemer, to deliver us from the curse and death threatened in the Law.
In each of these, there are many things, which we might fix our observations upon. But I shall, first, speak somewhat briefly to the third particular: and, then, return to consider the general scope and design of the Apostle in these words; without weakening such an excellent portion of Scripture so much, as to take it in pieces.
Whereas, therefore, the Apostle tells us, It is written, Cursed is he who hangs on a tree: this he cites out of Deuteronomy 21:23 where it is said, He, that is hanged, is accursed of God.
Here we must know,
First. That this kind of death, of hanging on a tree, was variously inflicted.
While the Jews had the government of their own commonwealth, whenever they sentenced any to undergo this death, it was inflicted upon the offenders by strangling, as it is with us. But when, some time before Christ's birth, they became subject to the Roman jurisdiction, and the supreme power was devolved into their hands, they brought in another more cruel and barbarous kind of this death, very seldom (that we read of) known or used among the Jews: and that was, crucifixion; by nailing their hands and feet to a tree erected cross-wise, and so leaving them to languish in unexpressible dolors; hanging upon the soreness of those wounds, which were made in the most sinewy, and therefore, also, the most tender and sensible parts of their bodies. Now, both these kinds of hanging are accursed deaths: both that, which the Jews inflicted, by strangling; and that, which the Romans inflicted, by crucifying.
Secondly. Whereas many other kinds of death, either were or might be made, as painful as this; yet none of them is accounted an accursed death, but only this.
We frequently read of persons sentenced to be stoned, and to be burnt alive; wherein, certainly, they suffered as much or more pain and torment, than in the Jews' way of hanging: yet neither is he, whose body is consumed in the flames, nor he, whose soul is battered out of him with stones, said to be accursed; but only he, who is hanged on a tree. It was not, therefore, the torture and painfulness of that death, which made it to be accursed. But,
Thirdly. He, that was hanged, was said to be accursed, only because, in undergoing that kind of death, he was made a type of Christ.
Who, as he was by the determinate counsel of God's will appointed to that cruel death; so, likewise, were all the curses of the Law, and all the vengeance of divine justice, to meet together upon him in suffering it. And because the Ever-Blessed Son of God was to become a wonderful and stupendous curse, when he should hang upon the cross, a woeful spectacle to men and angels; therefore, all those, who underwent such a kind of death, are said to be accursed, because resembled in that particular unto him, who was then made a curse for all mankind.
Fourthly. We must observe, that there is a twofold curse; a ceremonial or typical curse, and a moral and real one.
Not all those, who died this kind of death, were morally and really accursed: for we find, that, to one of those two thieves who were crucified with our Savior, the same cross, which proved to him an Instrument of Death, proved likewise a Tree of Life; and his being lifted up upon the Cross, was in the way to his being lifted up to Paradise. But, yet, before the death of Christ had sanctified all kinds of death to those who believe in him, this death was ceremonially and typically accursed; because it was to be the death of him, on whom the wrath and curse of God were to light, in their greatest acrimony and extremity. And, this curse being really borne by him, there is now no death that is ceremonially or typically accursed; for all types are abolished, by being fulfilled in their antitype. But, indeed, the deaths of all that die impenitently in their sins, whether they be violent or natural, of what kind soever they be, are accursed worse than typically: they are accursed morally and really. And,
Fifthly. Observe another circumstance, in that fore-mentioned place of Deuteronomy: that God takes a special care concerning the dead bodies of those, that die this kind of dead; which yet he does not for those, that die any other kind of death. His body shall not remain all night upon the tree, but you shall in any ways bury him that day.
This likewise was a ceremonial and typical observation, fulfilled in our Savior. For all the Four Evangelists record, that he was taken from the cross the very day of his sufferings, and committed to his sepulcher: that, according to the predictions which were before concerning him, he might be in the power and possession of the grave three days; that is, part of three; being interred on the Friday evening, and rising again on the morning of the First Day of the Week, which is Sunday, and our Christian Sabbath.
And thus you see in what sense those are said to be accursed, that are hanged on a tree: not morally nor really, unless their crimes, and impenitency in them, bring upon them the wrath of God, and the curse of the Law: but they are typically accursed, in that their death was of the same kind and after the same manner, with that, which Christ was to suffer.
Now if they were accursed typically, certainly the antitype must needs be accursed really.
And, in treating of this subject, I must speak of the profoundest mysteries which the Gospel exhibits, or our religion owns.
I shall propound them to you in these Two Propositions.
That JESUS CHRIST, THE EVER-BLESSED GOD, WAS MADE A CURSE FOR US.
That, BEING MADE A CURSE FOR US, HE HAS REDEEMED US FROM THE CURSE AND CONDEMNATION OF THE LAW.
These are the express words of my text.
FIRST
I. As to the FIRST, we must inquire into Two Things.
What it is to be made a curse.
How Jesus Christ, who is God blessed forever, could be made a curse.
i. WHAT IT IS, TO BE MADE A CURSE.
I answer: Although the word be here used in the abstract, to express the greatness and vehemency of that wrath, which lay upon our Savior; yet it must be understood in the concrete. He was made a curse, that is, he was accursed.
Now to be accursed, in its proper notion signifies, to be devoted to miseries and punishments: for we are said to curse another, when we devote, and, so far as in us lies, appoint him to plagues and miseries. And God is said to curse men, when he does devote and appoint them to punishments. Men curse by imprecation; but God curses, more effectually, by ordination and infliction.
But yet, notwithstanding, every one, whom God afflicts, must not be esteemed as cursed by him. Heavy calamities do, oftentimes, befall the best of men; and those, who are redeemed from the wrath of God and the curse of the Law, yet lie under the same, yes and often under far greater, temporal sorrows and sufferings, than those, who are wretched and accursed sinners. Every one, therefore, that is afflicted, is not presently accursed.
For God has two ends, for which he brings any affliction upon us. The one, is the manifestation of his holiness: the other, is the satisfaction of his justice. And, accordingly as any affliction or suffering tends to the promoting of these ends, so it may be said to be a curse, or not.
If God afflicts us, only that his holiness might be manifested; that it might be known what a holy God we have to deal with, who so perfectly hates sin, that he will follow it with corrections wherever it be found: if he afflicts us, only to rectify our exorbitance, to prune off our luxuriances, to remind us of himself and of ourselves; both which perhaps, in a continued course of prosperity, we had well-near forgotten: if this be the fruit of them, to take away our sins, and to make us partakers of his holiness: let the affliction be never so sharp and heavy, though the burden of it be as much as we can possibly stand under, yet there is nothing of the malignity of the curse in it; for where afflictions make men better, God never lays them on as curses.
But, if any suffering be inflicted, as a punishment, in order to the satisfaction of divine justice, then it is properly a curse; and, how light and easy soever it be, it flows from the malediction of the Law; and, whoever he be, that undergoes them, he is an accursed person. The law is, The soul, that sins, it shall die. The penalty of this law is death, which ought to be taken, in its most comprehensive sense, for all sorrows and miseries, all evils and sufferings, both here and hereafter, in this world and the world to come. Now, when divine justice exacts this penalty of us as a recompense and satisfaction for our transgressing the Law, then are we properly said to be accursed.
And, therefore, by the way, all those blind methods of Popish Penance, in excruciating and tormenting the body, in order to the satisfaction of justice and expiating the guilt of their sins, are but the fond inventions of a company of men, who most preposterously seek happiness by making themselves accursed, and think to escape the vengeance of God by feeling the effects of it: for, to be accursed, is, properly, to undergo any evil or suffering; not simply, as it is painful, but as it is penal and ordained as a satisfaction to wronged and offended justice.
I have the longer insisted upon this, because it is much to be regarded; as being, indeed, the very basis and foundation of all that remains to be treated of on this subject.
And from this we may borrow much light, for the clearing up of,
ii. The second thing propounded, HOW JESUS CHRIST, WHO IS GOD BLESSED FOREVER, COULD BE MADE A CURSE, OR BECOME ACCURSED.
This, at the first glance of our thoughts upon it, seems very difficult, if not impossible, to be reconciled. And the difficulty is increased, partly, because the true faith acknowledges our Lord Jesus Christ to be the True God, blessed forever; and, partly, because the Apostle tells us, That no man, speaking by the Spirit of God, calls Jesus accursed: 1 Corinthians 12:3. Yet, upon the grounds already laid, and by considering what a curse is, and upon what account any person is said to be accursed, the difficulty will soon vanish, and the reconciliation between them appear easy and obvious.
1. Then, certain it is, that Christ is essentially blessed, being the most blessed God, co-equal and co-eternal with the Father, possessing all the infinite perfections of the Deity, invariably and immeasurably. Yes, and he is the Fountain of all Blessing, whence flow all our hopes and happiness. And, whoever shall, in the least, derogate from the infinite dignity of his person and essential blessedness, because he is represented to us as accursed, let such a one be himself accursed.
But, although he is forever blessed essentially, yet
2. Mediatorily, he was accursed: and that, because the economy and dispensation of his mediatory office required, that he should be subjected unto sufferings: not only as they were simply evil; but as they were penal, and inflicted on him to this very end, that justice might be repaired and satisfied. The whole course of his humiliation, from first to last; his obscure birth, and laborious education, and afflicted life; his travels, and weariness, and thirst, and hunger; his bearing the reproaches of men, and the wrath of God; but then, especially, when the whole load of it was laid upon him on the cross; were all penal, and God exacted this from him as a satisfaction and amends, that he ought to make unto offended justice. And, therefore, all these seized upon him as so many curses, with which he was stigmatized and branded by the divine vengeance.
iii. But, the curse of the Law being only due unto sin and guilt, it remains yet to be inquired, HOW THIS CURSE COULD BE JUSTLY INFLICTED ON OUR SAVIOR, WHO WAS INFINITELY PURE AND INNOCENT; and to whom the Scripture gives this testimony, that he did no sin, neither was deceit found in his mouth: 1 Peter 2:22.
To this I answer: That sin may be considered, either as personal or imputed.
1. Christ was Free from all Personal Sin; whether of corruption of nature, or transgression of life.
(1) He was free from all Corruption of Nature, through his miraculous conception by the Holy Spirit.
For, since the contagion of original sin was necessarily to seize on all the posterity of Adam, that descended from him in an ordinary way; therefore, that Christ might be free from this general infection, which, like a hereditary leprosy, is derived down upon all mankind in a continued succession, it pleased the infinite wisdom of God, after a wonderful and extraordinary manner, to prepare a body for him, that he might be made of the seed of Abraham, and yet not contract the sin of Adam. There was no sinful ignorance in his understanding; no seeds of rebellion, contumacy, and frowardness in his will; no tumults nor disorders in his affections: but a perfect purity and harmony in his whole soul; enjoying the same innocence, but a far greater stability, than Adam before his fall. For,
(2) As he was free from all original sin, by his extraordinary conception; so from all Actual Sin, by the hypostatic union of the divine nature with the human: whereby, being God-Man in one person, it was altogether as impossible for him to sin, as for God himself.
And, indeed, had there been but any one transgression in our Savior, he would not have been made a curse for us, but for himself. And, therefore, we find in the Law, that all the sacrifices, that were offered up unto God ought to be without spot and blemish; typifying unto us the spotless purity and perfection of Jesus Christ, our great propitiatory sacrifice. But,
2. Although Christ were free from all personal, yet he was Not Free from all Imputed Sin and Guilt. The sins of all the world assembled and met together upon him.
So that, upon this account, some have made bold, with no bad intent, to call Jesus Christ the greatest sinner that ever lived. God, as it were, raked together the filth of all the world, and spread it all upon Christ; so that never was there so much wickedness represented at once, as in his most holy and sacred person. The sins of all ages and of all persons were here contracted together. The guilt of Noah's drunkenness, Lot's incest, David's murder and adultery, Peter's perjury; yes, the guilt of his own crucifixion; yes, the many millions of sins, which many millions of persons have committed since the world stood, and shall commit until the final dissolution of it; were all charged upon him: and all those treasures of wrath, which were particularly due to each of these sins, were all emptied forth upon him. And, therefore, as the loose and scattered beams of the sun, though hot, and in some places scorching and intolerable, yet, when they are collected into a burningglass, become far more intense, and presently fire what they touch; and, the more of them are united into one point and center, the more sudden and fierce is the burning: so, here, although the wrath of God, as it is scattered abroad in the world, and falls upon this and that particular sinner, be terrible and insupportable; to what excess think you, must it needs arise, when all the scattered flames of it were united together in one point, all its rage and fervor twisted together into one, and that beating full upon Jesus Christ, who as in his own person he sustained the guilt of all, so in his own person he suffered the wrath and curse that was due unto all? He suffered, at once, for every one, that, which, else, every one must have suffered eternally in Hell.
And thus you see how Christ is said to be made a curse, because he was ordained to sufferings; and those sufferings to the satisfaction of divine justice, and to make a recompense for sins: which, though they were not his own personally, yet they were his by imputation; God proceeding with him, as if they had all been committed by him.
iv. But, for the fuller illustration of this great mystery, TWO THINGS YET REMAIN TO BE INQUIRED INTO.
Whether it be consistent with the justice of God, to punish an innocent person, for the sins of those that, are guilty.
Whether Christ did bear the same wrath and the same curse, which were due to us for our sins; or some other punishment, in lieu thereof.
1. To the first I answer,
(1) In general, that it is not unjust for God, to punish the sins of one person upon another, who has not committed them.
We find frequent instances of this in the Scripture. Exodus. 20:5. God threatens, that he will visit the iniquity of the fathers upon the children, unto the third and fourth generation. And, Lamentations 5:7. Our fathers have sinned … and we have borne their iniquities. Canaan is accursed for the impious fact of Ham: Genesis 9:25. Saul's children are hanged, by divine approbation, for their father's sin: 2 Samuel 21:1–14. Threescore and ten thousand are cut off by the sword of the destroying angel, for the pride and vain-glory of David; who also clears them from partaking in his guilt: 2 Samuel 24:17. I have sinned, and I have done wickedly: but these sheep, what have they done? Many other like instances might be given, were it needful.
(2) It is just with God, to inflict the punishment of our sins upon Christ, though innocent.
And there are Two Things, upon which this justice and equity are founded: Conjunction and Consent.
[1] There is a near Conjunction, between Christ and us: upon which account, it is no injustice to punish him in our stead.
And this conjunction is twofold: either Natural, or Mystical.
1st. There is a Natural Conjunction between us, as Christ is truly man, and has taken upon him our nature; which makes a cognation and alliance between us. We are bone of his bone, and flesh of his flesh.
It was therefore necessary, that Christ should take our nature, upon a threefold account.
(1st) That thereby the same person, who is God, might become passive; and a fit subject, to receive and bear the wrath of God: for, had he not been man, he could not have received it; and had he not been God, he could not have borne it.
(2dly) That satisfaction might be made to offended justice, in the same nature which transgressed; that, as it was man which sinned, so man also might be punished.
And, yet farther,
(3dly) That the right of redemption might be in Christ, being made near of kin unto us, by his taking our flesh and our nature. For, we find in the Law, that the person, who was next of kin, was to redeem to himself the lands of his relations, when they were fallen to decay, and constrained by poverty to sell them: Leviticus 25:25; Ruth 3:12 and 4:4. Whereby was typified unto us our redemption by Jesus Christ; who, having a body prepared for him, is now become near of kin unto us, and is not ashamed to call us brethren. Now, because of this natural conjunction, the transferring the punishment from us, who are guilty, unto Christ, who is guiltless, does, at least in this respect; answer the rules and measures of justice; that, although the same person be not punished, yet the same nature is.
But this is not all: for,
2dly. There is a nearer conjunction between Christ and as: and that is Mystical; whereby we are made one person with him.
And, by reason of this, God, in punishing Christ, punishes not only the same nature, but the same person. For there is such an intimate union by faith between Christ and a believer, that they make up but one mystical person; Christ being the Head, and we the Members; Christ the Husband, and his Church the Spouse. There is a kind of mystical union between a king and his subjects, which yet is not so near and close, as between Christ and believers: and, therefore, if it were just with God to punish the Israelites for the sin of David, their king, because of the union and relation that was between them, what show or pretense of injustice can there be, for God to punish Christ for the sins of believers, between whom this union is infinitely more intimate and embodying?
But, farther,
[2] As Christ is thus conjoined to us, both naturally and mystically; so he has likewise given his full Consent, to stand in our stead, and to bear our punishment.
And, upon this account, God might justly lay upon him, not only the punishment due to the sins of those who are mystically united to him by faith; but, likewise, what was due to the sins of all the world. For, in the Covenant of Redemption, which Christ from all eternity entered into with the Father, it was agreed, that, if he would die for all, he should be the Lord of all. And, therefore, to this end, Christ both died, and rose, and revived, that he might be Lord both of the dead and living: Romans 14:9. So that, certainly, it could in no wise be unjust with God to require payment for so great a purchase: which payment was to be made by his death and sufferings. And to these be voluntarily offered himself: No man takes my life from me, but I lay it down of myself: John 10:18. And, Hebrews 10:5, 6, 7. Sacrifice and offering you would not, but a body have you prepared me: In burnt-offerings and sacrifices for sin you have had no pleasure: Then said I, Lo, I come (in the volume of the book it is written of one) I delight to do your will, O God; yes, your Law is within my heart: that; is, the law and constitution of the Mediatorship, which our Lord Christ willingly and heartily submitted unto; and therefore it is said to be within his heart, that is, it was in his will and desire to effect it. And, therefore, since Christ has been pleased to engage himself for us, and to undertake the arduous work of our redemption; and that also, when he fully knew both what his payment must be, and what his purchase; it is no injustice in God to exact the whole debt from him, since he was both, sufficient and willing to discharge it.
And this is briefly in answer to the First Question, Whether it was consistent with divine justice to punish an innocent person for the sins of the guilty.
2. A Second Question is, Whether, as Christ suffered in our stead, so he suffered the same wrath and the same curse, that was due unto us, or some other in the stead of it.
It may seem, that the punishments which he underwent were not the same, that are threatened against us. For,
(1) The curse due to us is eternal death, and an everlasting separation from the presence of God: but Christ, as he died, so he rose again; and is now infinitely glorious in the highest heavens.
(2) The punishments due to us are hellish torments; the worm of conscience that never dies, and the fire that never shall be quenched: but our Savior Christ suffered none of these. And those, who, of old, held, that he descended into the Hell of the damned, that his soul might be there tormented with infernal pains, consider not how directly contrary this their absurd, if I may not call it impious, opinion is to our Savior's own testimony; when, being just expiring and giving up the Spirit, with infinite joy that all the sufferings of his mediatory office were now come to their full period, he breathes out his soul with this acclamation, It is finished: John 19:30. And,
(3) One part of the punishment due to sinners, Is hellish and utter despair, which yet never seized upon Jesus Christ: for, in his greatest dereliction, when his soul was most gloomy and overcast, when he most sadly complains of God's forsaking him; yet, even then, he fiducially appropriates God unto himself: My God, my God, why have you forsaken me?
And, therefore, upon all these accounts, it may seem, that Christ suffered not the same punishment, which is the due desert of our sins; and that, therefore, consequently, the same curse was not inflicted on him, which was threatened against the transgressors of the Law.
For answer to this, we must carefully distinguish, between the Substance of the curse, and the Adjuncts and Circumstances of it. For want of rightly distinguishing between these, too many have been woefully staggered and perverted in their faith; and have been induced to believe, that Christ died not in the stead of any, but only for the good of all, as the Socinians blaspheme.
Now, certain it is, that Christ underwent the very same punishment, for the Matter and Substance of it, which was due to us by the curse and threatening of the Law; though it may be different in very many Circumstances and Modifications, according to the divers natures of the subjects on whom it was to be inflicted. For, the substance of the curse and punishment threatened against sinners, is death: In the day that you eat thereof, you shall surely die. Now, death is a copious and comprehensive word; and contains in it all manner of woes and miseries, that may be grievous unto sinners, and satisfactory to divine justice. But the justice of God being infinite, no sufferings can be satisfactory to it, but what are infinite too: for our offences are infinite in their guilt; because the object, against which we offend, is infinite in majesty and glory. The Law, therefore, threatens infinite woe and infinite wrath, to the transgressors of it. Now wrath and punishment may be infinite, either in degree, or in duration. Whichsoever it be, it is fully satisfactory to divine justice, and it drains out the full curse of the Law. Whoever, therefore, undergoes infinite punishment, fully answers the demands of vindictive and punitive justice. But, now, Christ being himself an infinite person, underwent a punishment infinite in degrees, though not in duration and continuance: but we, being finite, yet our souls immortal, cannot bear a punishment that is infinite in degrees; and therefore it must be infinite in duration, that is, eternal. That punishment, which, if we were to suffer it, would have been drawn out unto all eternity, was all folded up together, and laid upon Christ at once, who, through the infiniteness of his person, was able to support it. And could sinners, as He did, bear and eluctate the whole punishment at once, they would thereby fully satisfy the Law, and be pronounced just and righteous. Or, if this answer of Christ's suffering infinite degrees of punishments at once, seem hard to be conceived, (although, I must confess, I cannot see but that it is perfectly consentaneous to the analogy of faith) we may yet give a second: and that is, that the infinite dignity of Christ's person, being God as well as Man, made all his sufferings likewise infinite; if not in degree, yet at least in valuation and acceptance: for an Infinite Person to suffer less, may be more satisfactory to divine justice, than for a finite person to suffer more: every part of that humiliation, which Christ, the Infinite God underwent, was an infinite abasement; and, consequently, an infinite punishment; and, therefore, satisfactory to an infinite justice.
So that you see, for the Matter and Substance, the punishment Christ suffered was the very same, which the Law threatened against us, namely, infinite; such as the justice of God might acquiesce in, and account itself fully recompensed by.
But, for other things, they are but differences in Circumstances, according to the different condition of Christ and us, who were both liable to the same curse. For, to be eternal, to be inflicted by material fire, and accompanied with total despair, are not essential to the punishment, nor simply necessary to make it infinite: and, therefore, though these circumstances and adjuncts were not found in Christ's suffering the curse for us; yet, notwithstanding, he might and did undergo the same curse, for matter and substance, which the Law threatened against us.
And this is in answer to the Second Question.
v. Having thus shown you, that Christ was made a curse, I shall now proceed to show FOR WHOSE SAKE, HE WAS THUS ACCURSED AND PUNISHED. And that the text says was ðåñ ìùí, for us: being made a curse for us.
Now, that Christ suffered for us, may admit a twofold interpretation.
That he suffered for our Good and Benefit
That he suffered in our Place and Stead.
Each of these is true. But the former, without the latter, reaches not the full scope of the Apostle in these words.
For the death of Christ may be considered under a threefold respect; as it was a Martyrdom: an Example: a Ransom.
Under the two former respects, it was only for our good; but, under the last, it must be in our stead, or else it could not be available.
1. I shall therefore begin with the last, as being the chief consideration of the death and sufferings of Christ, namely, that he died in our Place and Stead, as a Ransom for us.
Now, because this is one of the vitals of Christian Religion, a fundamental and necessary point of faith; and because also the very Deity of Jesus Christ does usually stand or fall together with this, (both which the Socinians, whom charity itself can hardly call Christians, do most eagerly and blasphemously oppose) I shall, therefore, be the more large and particular in the confirmation of it.
(1) The first testimony which I shall allege, is this very text, being made a curse for us: that is, he was accursed for us; as I have already interpreted it.
Now, to be accursed, is, as you have heard, to undergo the punishment of sin. But because Christ had no sin of his own, being infinitely holy and innocent, if he undergo the punishment of sin, one of these two things must necessarily follow. Either,
[1] That the justice of God cannot be acquitted, in inflicting punishment on Christ, who was guiltless, and therefore did not deserve them: which is blasphemy. Or,
[2] That our sins were imputed unto Christ; and so, by a voluntary susception and his own free consent, he became legally guilty, and therefore suffered the punishment which was due unto them: which is the great truth we contend for.
(2) And of the very same import is that other place, 2 Corinthians 5:21. He has made him to be sin for us, who knew no sin.
When Christ is said to be made Sin for us, nothing else can be understood by that expression, but that he was dealt with and punished as a sinner. And now, being personally righteous, (for he knew, that is he committed no sin) and yet being made sin, that is being punished for sin, it must necessarily follow, that he stood in the place and sustained the person of sinners; bearing those sins by imputation, from the real taint of which he was altogether free: or, else, we must impiously cast some imputation upon the justice of God.
(3) A third place is that of Peter: Who his own self bare our sins in his own body on the tree: 1 Peter 2:24. The word is áíçíåãêå: tulit sursum: He lifted up our sins on himself, as a load and burden which he was to undergo: a load indeed so weighty, as would have crushed and sunk any into the lowest Hell; but him, who was of infinite power, and almighty to save. And, that this bearing of our sins by Christ was so as to free us from the burden and punishment of them, appears by what the Apostle presently adds, By his stripes you are healed. And what can be more plain and express, to prove that Christ suffered in our stead? For, first, he takes our sins upon himself: that is he suffers the punishment due unto them: and, then, by his suffering, frees us from suffering: which is properly to suffer for us, in our place and in our stead; or, else, all sense and meaning of words is perished and lost among men.
(4) Add to this, fourthly, that notable prophecy, Isaiah 53:11 unto which doubtless Peter here had respect: By his knowledge shall my righteous servant justify many: for he shall bear their iniquities.
Now, to bear iniquity, according to the Scripture Phrase, signifies nothing else, but to bear the punishment of it: and this, says God, shall be effectual to the justification of as many as have the knowledge, that is, the faith of Christ. For, by his knowledge he Shall justify, is to be taken in an objective sense: that is, by being known and believed on, he shall justify many. Now, certainly, if Christ bear the iniquities of believers, so as that they themselves shall not bear them; if he suffer their punishment, so as they themselves shall not suffer; what other sense can be framed of this, but that he suffers them in their stead?
Now that to bear sin, signifies to bear the punishment of sin, may be confirmed by many places of Scripture, too numerous to be all particularly cited. Only consult Exodus. 28:43. And that they bear not iniquity, and die. Leviticus 20:17. They shall be cut off in the sight of the people … he shall bear his iniquity. And so, Ezekiel 18:20. The soul that sins, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: where, by not bearing iniquity, nothing else is meant, but that they shall not be punished for those sins, which are no ways their own.
But, however, although this phrase, of bearing iniquity, were dubious; which it is not: yet, certainly, when Christ is said, so to bear our sins as to suffer for them, and by his sufferings to free us from suffering, there cannot the least doubt or suspicion remain, but that he subjected himself to punishment in our stead.
(5) Which will appear yet more clear and evident, if we consider a fifth place: and that is the aforementioned Isaiah 53:6, 7. All we like sheep have gone astray … and the Lord has laid on him the iniquity of us all. He was oppressed, and he was afflicted.
Here we find,
[1] The acknowledgment of our sins and transgressions: We have gone astray, and turned every one to his own way.
[2] That all these sins were gathered into one heap, and laid upon Christ: The Lord has laid on him the iniquity of us all. And,
[3] That he suffered the punishment due to these sins: He was oppressed, and afflicted.
And how should the Spirit of God speak more expressly, to denote that he suffered in our stead the curse and wrath to which we were obnoxious? Especially, if we read the fifth verse: 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.
To sum up all: since the Scripture positively affirms, that Christ was chastised for us; that he bare our sins, that is the punishment of our sins; that he was made sin for us, that is suffered the penalty due to our sins; that he was made a curse for us, that is liable to the curse and malediction of the law: when his passion is described to be so full of dolors and torments, so bloody, so painful, so ignominious, that it might well be accounted a most severe punishment: and when, moreover, all this is said to be inflicted on him for our sins; and when we are said to be redeemed from the curse, to be freed from wrath and condemnation, to be healed, to be saved, by his blood, by his stripes, by his death: there can be no other sense affixed to these manifold clear testimonies, but that he offered himself a sacrifice for our sins, and a ransom for our souls; to bear for us that wrath and vengeance, which else we must have borne ourselves. And what else is all this, but to bear it in our stead?
Suffer me to collect the force of all these Scriptures into one argument.
He, that suffers our punishment, to that very end that we might not suffer it, does truly and properly suffer in our stead: but Jesus Christ did suffer our punishment to that very end, that we might not suffer it: therefore, it is necessary to conclude, that he truly and properly suffered it in our stead.
I see not which of these propositions can be denied.
The first is almost self-evident; and must be assented unto by all, that understand the meaning of words.
And, for the second, which consists of two parts; That Christ has suffered our punishment, and suffered it to this end that we might not suffer it; I have abundantly proved both out of the Scriptures.
For,
First. He suffered our punishment, that is, the wrath and punishment which was due to us for our sins. It is said, he bare our sins, he bare our iniquities, he was made sin for us, he was made a curse for us, the chastisement of our peace was laid on him, etc. all which can signify nothing else, but that he underwent the punishment of our sins. And, indeed, since by sin death entered into the world, Christ's very dying demonstrates, that he underwent the punishment of sin: but not of his own, for he did no sin, neither was any deceit found in his lips; therefore, of ours. And,
Secondly. That Christ suffered our punishment to free us from it, appears likewise, not only from the aforementioned Scriptures, but from divers others also. Romans 5:10. We are reconciled to God by the death of his Son. And, 5:9, we are justified by his blood: by which blood we obtain remission of sins. Matthew 26:28. This is my blood of the New Testament, which is shed for many for the remission of sins. And, we have redemption through his blood, even the forgiveness of sins: Ephesians 1:7. And very many other places might be produced for the confirmation of this, were it needful.
It is, therefore, as clear, as truth and the evidence of truth can make anything, that we obtain remission and salvation by Christ's dying for us as a Surety, as he stood in our stead, and bare the full punishment of all our iniquities: so that, now, God can be both just in himself, and yet the justifier of sinners, who believe; having received a full satisfaction and recompense in the sufferings of his Son.
And thus much shall suffice, for this first acceptance of the particle in the text, ðåñ ìùí, for us, that is, in our place and stead.
2. Let us now consider the sufferings of Jesus Christ, as they were for us, that is for our Good and Benefit.
And so they fall under a twofold respect.
Of a Martyrdom; and,
Of an Example.
(1) The death and sufferings of Christ are for our Good, as they come under the respect of a Martyrdom.
Christ died as a witness to the truth; and sealed, with his own blood, those doctrines, which he taught. And therefore we have expressed, 1 John 5:8. There be three, that bear witness on earth, the spirit, and the water, and the blood: that is, the spirit, or life, or soul of Christ, which he breathed forth when he gave up the Spirit upon the cross; and that water and blood, which flowed in a mixed stream out of his side, when the soldier's spear opened unto us that fountain of life and salvation: these three bear witness on earth unto the truth and certainty of Christ's doctrine.
As Christ's death is an Example, so it confirms our Patience; but, as it is a Martyrdom, so it confirms our Faith. For who can rationally doubt of the great maxims of our faith, since He, that is the Author and Finisher of it, willingly offered up himself to so much ignominy and cruelty for the confirmation of it? What design could he be supposed to have, in imposing a false religion upon the world, who neither sought the riches, nor power, nor splendor of it: but all his doctrines tended to make men holy, humble, patient, mortified, and self-denying; and utterly forbid and condemn all those crooked methods of fraud and injustice, by which men usually seek to grow great and mighty? Certainly, were there no other argument, besides the purity of those doctrines which our Savior delivers, and their express contradiction to all the inordinateness of our sensual appetites, and all the wicked means of promoting our secular interests; yet even this alone, to wise and judicious persons, is sufficient to evince, that they are from God. But, when the great Minister of them shall rather choose to undergo all the sufferings that the malice of men or devils could heap upon him, than not divulge them; when he shall lay down his life, and undergo the most cruel and painful death that could be inflicted, rather than retract or recant what he had delivered: this may well cause our faith, not to conquer atheism only, but doubts and waverings too; and to flourish into the highest degree of certainty.
And, therefore, it was an infatuated counsel of the Chief Priests and Pharisees, when they concluded, that if they should let our Savior alone, all men would believe on him: John 11:48. For, what else did this signify, but that they absurdly thought men would be the less apt to believe, when they had the more grounds and reasons for it? For who would not be persuaded to believe Him to be a true prophet, who should both teach a holy and heavenly doctrine, and suffer death for the confirmation of it? And, therefore, says our Savior, John 12:32. And I, if I be lifted up from the earth, will draw all men unto me.
And, altogether as sottish a scoff was that, which they cast at Christ: Come down now from the cross, and we will believe. Blind wretches! Is not his martyrdom a strong motive of credibility, as well as his miracles? These, indeed, declared his authority and mission: but, by that, likewise, he declared the verity and certainty of his doctrine; and, by both, we have obtained an infallible assurance; God setting his seal by the miracles he wrought, and Christ setting his seal by the death he suffered, to the undoubted truth of those doctrines which he taught: for, had they been false, neither would God, who is truth itself, have testified for them, nor Christ have died for them; since the one is contrary to the divine goodness, and the other to common and human prudence.
Thus you see how Christ suffered for our Good and Benefit as a Martyr, in confirming our faith.
(2) The death and sufferings of Christ promote our Good, as they give us an Example of patience and self-resignation to the will of our Heavenly Father.
And this the Apostle takes notice of: 1 Peter 2:21. Christ also suffered for us, leaving us an example, that you should follow his steps. And, Hebrews 12:1, 2, 3 the Apostle exhorts us, to run with patience the race that is set before us. Although your burdens be heavy; although your way be rough, though it be strewed all with thorns; though you be pierced through with many sorrows, torne and rent with persecutions, and wade deep in your own sweat and blood: yet, says the Apostle, Let your patience be as great as your trials: your perseverance will, at length, overcome the one, and crown the other.
But this a very hard lesson: how shall we learn it? Look, says the Apostle, unto Jesus, the author and finisher of your faith; who, for the joy that was set before him, endured the cross, despising the shame. Consider him, that endured such contradiction of sinners against himself, lest you be wearied and faint in your minds.
And, indeed, what greater or more effectual example can be propounded to arm us with patience and fortitude, than this of the Captain of our Salvation, who was made perfect by sufferings; and calls us forth to no harder encounters, than what he himself has already broken through. Indeed, there is no one aggravation of our sufferings, nothing that can put a sting and acrimony into them, but we shall find it so paralleled and exceeded in the sufferings of Jesus Christ, that the consideration of his patience and meekness under them should, at least, shame you out of your impatience and fretfulness.
Do you suffer, from men, indignities unworthy your Place and Person? Look unto Jesus, the Eternal Son of the ever-glorious God. Remember, that He, who is the Great Creator and Universal Monarch of the Whole World, who has many legions of angels in pay under him, yet meekly endured the petulant affronts of a company of vile worms. They bow the knee to him, in derision; at whose name all the powers of Heaven bow, with an humble veneration. Those very hands buffet him, which he himself had made. They clad him in purple, crowned him with thorns, put a reed-scepter into his hand; and, with all the ridiculous ensigns of a mock-royalty, expose their King and their God to public scorn. And, after all the most disgraceful contumelies that spite could invent, at last they cruelly murder him, by whom they themselves live. And, yet, although he was infinitely able to speak, to look, to think them into nothing, yet we find him putting forth his almighty power only in acts of patience and mercy. He was oppressed, and he was afflicted; yet he opened not his mouth: he is brought as a lamb to the slaughter; and, as a sheep before her shearers is dumb, so he opens not his mouth, but only with most sweet and melting affections to pray for them: Father, forgive them, for they know not what they do.
Or, do you suffer injuries, unworthy of your Merits and Deserts? Are you traduced and persecuted by them, to whom you have been most beneficial? Look unto Jesus. Remember, that he, who went about continually doing good; healing the diseases of the body by his miracles, and the more dangerous diseases of the soul by his doctrine; carrying health and salvation with him, into every house where he entered; whose whole life was nothing else but the pilgrimage of charity and good works: yet he suffers most unworthy indignities, from the ingratitude of some, whose leprosy certainly struck into their souls, when they thought their cure not worthy thanks; and, by the slanders of others, who reproached his doctrine to be blasphemy, and his miracles sorcery. And, yet, he endured their unjust censures with infinite patience: When he suffered, he threatened not; and, when he was reviled, he reviled not again. Neither does their injurious requital make him neglect any opportunity of doing them good: but, although their cruelty at last broke off the course of his life, yet it could not of his mercy; but he causes blessings, pardons, and salvation, to stream out upon them, together with that blood which they despitefully shed.
Or, do you suffer any heavy affliction from the immediate hand of God? Does he impoverish your estate, or chastise your person, or terrify your conscience? Look unto Jesus; who, though he were the heir of all things, yet birds and foxes were better provided for than he: no shelter, no sustenance; not enough to pay the tribute, either to nature, or to Caesar; but what he was indebted for, either to the charity of others, or his own miracles. Look unto Jesus; who, though he was the only beloved of his Father, yet conflicts with his wrath, until he had strained his soul into an agony: and, when he was wrapped about with horror and darkness in his spirit, and the bitter cup of his passion presented unto him with all the baleful ingredients that a revenging God could prepare, he repents not his undertaking, falls not into passion with those sins which had squeezed so much gall and wormwood into it, exclaims not against the justice of God or the injustice of men; but, with a fixed resolution, though a trembling hand, meekly takes the cup, and drinks off the very dregs and bottom of it. Look unto Jesus: trace him, by the drops of his blood, from the garden to the hall, from that to the cross: see him there hanging a ruthless spectacle to men and angels; the greatest scene of dolors and miseries, that ever was represented to the world: yet we have no complaints against God, nor threatenings against men, which are usually the impotent solace of those that suffer turbulently; but, with infinite patience, when the full end of all his sorrows was come, he bows his head, and placidly breathes out his soul. And, what! shall not this great example powerfully persuade us to patience and submission under all our sufferings? Ours are all but the least desert of our own sins; his were only the desert of ours. And shall we be any longer impatient against God, or revengeful against men? Shall we fret, and rage, and be exasperated, and fly out into all the extremes of passion and violence; when our Lord Christ himself, the infinitely holy, blessed, and glorious God, calmly endured such shame, such pain, such wrath, that the very utmost we can suffer after him, is but only a faint shadow and resemblance of it? Certainly, we do, in a great measure, make void the sufferings of Christ, and render them ineffectual, if we do not learn meekness and patience, by that most excellent pattern and example that he has set before us.
And now, certainly, we are, beyond measure, stupid and senseless, if the serious consideration of all the curses and miseries, which our Blessed Savior underwent, cannot affect us with a tender mourning for his sorrows, and a holy hatred of our sins which caused them. View him from first to last, you shall find him a man of sorrows, acquainted and familiar with grief.
Was it not an infinite abasement, that the Great God should lay by his glory, eclipse his brightness, traduce himself in our flesh, and hide his deity in a lump of clay? that he should choose to be born of a mean and poor Virgin, thought but a fit match for a carpenter? And, while she goes great with him, that is not without some suspicion too. When he is born, the best entertainment he finds, is among beasts in a stable: a manger is his cradle; and straw or hay, the softest pillow his yearning mother can lay under him.
Well: does his life repair the baseness of his birth? No: he is, all along, a Man of Sorrows. He sustains himself by a laborious calling: he, who is the great Architect of Heaven and Earth, now learns to build houses. He is hated and reviled by the Jews: some railing at him, for a glutton and a drunkard; and some, for a madman and possessed; and all, for an impostor and deceiver. He has not of his own, where to lay his head; but is maintained only by the alms of a few well-disposed women. He is tempted by the Devil; and, afterwards, endures a far sorer temptation from his Father's wrath, the extremity of which squeezed great drops of clottered blood from him; and, at last, he is betrayed by one of his own followers.
This was the course of his life. Let us follow him to his death: and there see him hanging among malefactors, as the chief of them; scurrilously mocked and derided, crowned with thorns, pierced to the heart; and the precious blood trickling from his head, to overtake those other rivers that ran from his side and feet. We see him forsaken of his disciples; and, what is more, we hear him complain of being forsaken by God too. And, in the midst of all these agonies and tortures, we see him at last give up the Spirit, among the insulting clamors of his upbraiding enemies.
O Blessed Savior! what eye can refrain from weeping, what heart from bleeding? Is this the entertainment the world gives to the dearest pledge that ever God sent it? Is this your welcome into it? Is this your departure out of it? Shall we mock, and buffet, and scourge, and crucify, and pierce, and murder you; and will you, by these outrages committed against you, accomplish our salvation? O victorious love! that can pardon, when you are abused; that can enliven, when you are slaughtered; that can exalt, when you are abased; and can bless, by being yourself accursed! Christ was made a curse for us! O riches of grace, and miracle of mercy! Can you hear all the torments and woes that he sustained? Is it nothing to you, all you that pass by? Behold, and see, whether ever any sorrow was like unto his sorrow, with which the Lord afflicted him in the day of his wrath! and, therefore, neither should any thankfulness and gratitude be like to ours, who are delivered from so great a wrath by his bearing of it.
Let us go, then, and prostrate ourselves before our Gracious Savior; admire and adore that love, which we can never comprehend; and, in the trances of our enamored souls, yield ourselves to be swallowed up in the abyss of his divine love, the full measures of which we can no more conceive, than we could bear the wrath from which it has delivered us.
Now to Him, that has thus loved us, and washed us from our sins in his own blood; to him, be glory and dominion, praise and thanksgiving, throughout all ages, world without end. Amen.
And, thus much, for the First Proposition.
SECOND PROPOSITION
II. The SECOND PROPOSITION, which I raised from the words, was this:
That CHRIST BEING THUS MADE A CURSE FOR US, AND SUFFERING ALL THE WRATH AND PUNISHMENT THAT WAS DUE UNTO US, HAS THEREBY REDEEMED US FROM THE CURSE AND CONDEMNATION THREATENED IN THE LAW.
Now, here,
i. Let us consider WHAT REDEMPTION IS.
Redemption, therefore, may be taken, either properly or improperly.
An Improper Redemption is a powerful rescue of a man, from under any evil or danger in which he is. Thus Jacob makes mention of the angel which redeemed him from all evil: Genesis 48:16 and the disciples profess, that they hoped that Jesus had been he, who should have redeemed the Israelites from under the Roman yoke and subjection, etc.
A Proper Redemption is, by paying a price and ransom. And that, either fully equivalent: thus one kinsman was to redeem another out of servitude: Leviticus 25:49, 50. Or, else, what is given for the redemption of another may, in itself, be of a less value; but yet is accepted as a recompense and satisfaction: thus the first-born of a man was to be redeemed; and the price paid down for him, no more than five shekels: Numbers 18:15, 16.
Now the redemption made for us by Christ, is a Proper Redemption, by way of price: and that price, not only reckoned, valuable by acceptance; but, in itself, fully equivalent to the purchase, and compensatory to divine justice. And this redemption may be described to be our freedom from those evils, to which we stood exposed through sin, by the intervention of a full and satisfactory price.
And, here, Two things must be considered:
The Price, which was paid:
The Person, to whom this price was paid for our redemption.
1. The Price, is the Sufferings and Death of our Lord and Savior Jesus Christ.
Matthew 20:28. The Son of Man came … to give his life a ransom for many. 1 Timothy 2:6. He gave himself a ransom for all. And we are said to be bought with a price: 1 Corinthians 6:20. And what price that was, Peter tells us, 1 Peter 1:18, 19. You were not redeemed with corruptible things, as silver and gold … but with the precious blood of Christ.
And, because it is the blood of Christ, therefore it is a full and equivalent price in itself, completely satisfactory to all the demands of justice: for the infinite dignity of Christ's person, being God as well as Man, adds a valuation to his sufferings, and stamps upon them an infinite worth and merit. Hence it is called the blood of God: Acts 20:28. Feed the Church of God, which he has purchased with his own blood: and, certainly, the blood of God, must needs be a sufficient expiation for the sins of men. And, although the godhead of Christ itself suffered nothing, being altogether impassible; yet the person who is God suffered, and the dignity of his divine nature enhanced the sufferings which his human nature only felt. For, as the same sufferings in a king are more considerable than in a private person, although his body only, and not his title and dignity, feel them; so, likewise, the sufferings of Jesus Christ, who is God, are infinitely more considerable than the sufferings of all the creatures in Heaven and earth, if God should rack and torture them to the utmost capacity of their natures: not that his divine nature receives or feels those sufferings; but only, because the person who suffers is divine.
This price of our redemption is paid down to the Justice of God, which is the great Creditor of all Mankind.
For, in our sinful estate, we are to be considered under a Twofold Misery.
As forfeited to the wrath and justice of God. And,
As in bondage to, and under the custody of, the Devil.
God is our judge, and Satan our gawler. Now Christ has redeemed us from both.
He has properly redeemed us from the wrath of God, by paying down a full and satisfactory price; and answering, to the utmost, all the challenges of his justice.
And he has improperly redeemed us from the power and possession of the Devil; who, though our judge has acquitted us, would gladly detain us as his prisoners. He has, I say, redeemed us from him, by power and conquest; wresting out of his hands the prey, that he had greedily seized on.
And thus you see what Redemption is.
ii. The next thing shall be TO GIVE YOU SOME REASONS, AND TO SHOW YOU THE CAUSE, THAT MOVED GOD TO CONTRIVE THE METHOD OF OUR REDEMPTION, BY SUBSTITUTING HIS OWN SON TO BEAR THE PUNISHMENT OF OUR OFFENCES.
Indeed, although God's will be a sufficient Reason of his will; and his mere pleasure and constitution should satisfy our inquiries, and make us turn all our curiosity into praise and thanksgiving: yet, because it may tend much to illustrate this great mystery of grace and mercy, it will be fit for us, with all reverent modesty, to take notice of those inducements, if we may so call them, which the Holy Spirit has been pleased to reveal unto us in the Scriptures, that inclined the Divine Will to this method of his grace.
1. God substitutes his Son to undergo our punishment, that, thereby the exceeding Greatness of his Love towards us might be expressed and glorified.
When God tried Abraham, he aggravated his command with many emphatical words, that must needs go to the very heart of a tender father: Take now your son, your only son Isaac, your son whom you love … and offer him for a burnt-offering: Genesis 22:2. This heightens, as the affliction, so the expression of Abraham's love to God, in that he was willing to sacrifice the son whom he loved to the God whom he loved more. Truly, the same way God heightens and illustrates his love towards us: he takes his Son, his Only Son, the Son of his Eternal Love, and offers him up for the sins of men.
God lay under no necessity of saving us at all: as nothing accrues to him by our happiness, so nothing would have been diminished from him by our misery. Or, if he were so pleased to glorify his mercy, yet there lay no necessity upon him of saving us in so chargeable a way and manner, as by the death of his Son. He might have freed us from death, by the absolute prerogative of pardoning grace, without shedding the blood of Christ. But this, although it might have sufficed for our salvation; yet it would not suffice God's design of manifesting the riches and glory of his love unto us: and, therefore, he will not go the most saving way to work, in accomplishing our salvation. Is it more to the advancing of his love, to part with Christ out of Heaven, to make his soul an offering for sin, and his blood a ransom for sinners; than, merely, without more circumstance, to beckon them up to Heaven? this, then, must be the method which the Divine Wisdom will take, because Divine Love dictates it to be most advantageous to commend itself to the hearts of men. Oh, the supererogating mercy of God! that is not only content to do what is barely sufficient for our salvation; but, over and above, adds, what may be most expressive of his own affection! John 3:16. God so loved the world—How! what, to save it only? No: he so loved it, that he gave his only-begotten Son to save it.
2. In the sufferings of Jesus Christ, God manifests the Glory both of his Justice and Mercy; and, with infinite wisdom, reconciles them one with the other.
Let us a little put the difficult case concerning man's salvation.
Justice and mercy lay in their different claims for sinful man. Severe Justice pleads the Law, and the curse by which the souls of Sinners are forfeited to vengeance; and, therefore, challenges the malefactors, and is ready to drag them away to execution. Mercy interposes; and pleads, that, if the rigorous demands of justice be heard, it must lie an obscure and neglected attribute in God's essence forever: it alone must be excluded, when all the rest have had their share and portion of glory from man. The case is infinitely difficult. All the angels of Heaven are non-plused, and can find no way to accommodate this difference: it is beyond their reach, how to satisfy justice, in the punishment of sinners; and, yet, to gratify mercy, in their pardon.
Here, now, in this gravelling case, is seen the infinite and wonderful wisdom of God. Justice demands, that man should die: "Well: my Son shall become man, and shall die under your hands. Seize on him; and pursue him, through all the curses and plagues, which my Law threatens: only, while you satisfy yourself on the Surety, my mercy shall pardon and forgive the principals."
Think what a shout Heaven gave at this decision, that found out a means to reconcile such different interests; and to satisfy and glorify both, in their contrary demands. By this means, justice is glorified, in punishing the sin; and mercy likewise glorified, in pardoning the sinner. The wrath of God is discharged upon the offence; and, yet, the offender discharged from undergoing that wrath. And, therefore, we find that the Apostle gives this as the end, why God set forth Christ to be a atoning sacrifice for our sins: it was, says he, To declare his righteousness; that he might be just, and yet the justifier of sinners who believe: Romans 3:25, 26 that he might be just, in punishing them in their Surety; and merciful, in justifying them in their persons, through faith in his blood.
It is indeed disputed, whether vindictive justice be essential unto God: so that he could not have pardoned sin, but must of necessity take vengeance of every transgressor, unless he would deny himself and his own nature. Certain it is, that, since God has declared he will punish sinners, and that the ways of every transgression shall be death, his truth and veracity do oblige him thereto: but, in itself absolutely considered, God might have pardoned the whole world, without exacting punishment, either from them or from Christ. But, since the constitution of his will is otherwise, it is all reason in the world that we should gratefully accept of his grace, in what way soever it shall please him to exhibit it; and not peevishly quarrel, whether it might not have been bestowed otherwise.
This we are certain of, that, since God has threatened to inflict death and wrath upon the transgressors of his Law, they shall certainly suffer it, either in their own persons, or in the person of their responsible Surety: his truth obliges his justice, to require full satisfaction from them or him. So, it is an excellent saying of Augustine: "So it pleased God to repair our ruin, that, neither would he leave the sin of man unpunished, because he is just; nor incurable, because he is merciful."
As to the skill of the physician, it might have been otherwise: but, to make it proper physic for the sick, and that the justice of God together with his mercy might be conserved inviolable, it could not be more fitly and artfully prepared.
Yes, by this contrivance of Infinite Love and of Infinite Wisdom, justice itself, which seemed so opposite to mercy, is brought over on its side, and pleads for it: for it is but just, that those, who have already suffered the penalty of the Law, should be justified and proceeded with, as righteous. But, now, every believer has already undergone the whole penalty of the Law: he has already made full satisfaction to the offended majesty God: he has done it, because Christ has done it; and Christ and he are one, mystically united together by his Spirit and their faith: and, therefore, the justice of God, which to all wicked wretches is a dreadful enemy, in the fear of which they miserably linger out their days, is a dear and a sure friend to a believer: it pleads for him as much as mercy does; inasmuch as it represents to God, that it is but justice in him to show them mercy.
That is, therefore, a Second Reason, why God would redeem us by the sufferings of his Son.
3. By this means also, God most effectually expresses his infinite Hatred and Detestation of Sin.
For it is expedient, that God should, by some notable example, show the world how provoking a thing sin is. It is true, he has already demonstrated his hate against it, by ruthless examples, upon all the creatures: as soon as ever the least breath of this contagion seized upon them, God turned the angels out of Heaven, and man out of paradise: he subjected the whole creation unto vanity, that nothing but fears, care, sorrow, and disappointment reign here below; and under these woeful effects of the divine wrath, we groan and sigh away our days. But all these are but weak instances of so great and almighty a wrath: and their capacity is so narrow, that they can only contain some few drops of the divine indignation; and those, likewise, distilled upon them by degrees and succession. And, therefore, God is resolved to fit a vessel large enough, a subject capable enough, to contain the immense ocean of his wrath: and, because this cannot be in any finite and limited nature, God himself must be subject to the wrath of God. So infinite is his hatred against sin, that he contents not himself in punishing those, who cannot bear a punishment every way correspondent to his hatred: and, therefore, he imputes the sins of narrow-stinted creatures, to his Own Son, and prepares him a body: and, as in the great Deluge, the windows of Heaven were opened, and not drops or showers, but whole floods tumbled down upon the earth; so, here God opens the whole flood-gates of his wrath, and lets the whole sea of it rush in at once upon Jesus Christ, that, by so severely punishing his Most Beloved Son, and bringing such "unknown dolors" (as the Greek Liturgy calls them) upon him, on whom was found only the imputation of our transgressions, his hatred against sin might be declared to the very utmost. And,
4. God so severely punishes his Son, that the extremity of his sufferings might be a Caution to us, and affect us with a holy Dread and Fear, how we provoke so just and so jealous a God.
For, if his Own Son, dear to him as his own essence, could not escape, when he only stood in the place of sinners; how think you, O Wretch! to escape the righteous judgment of God, if you continue in your sins and provocations?
See how the Apostle argues: 2 Peter 2:4, 9. If God spared not the angels that sinned, but cast them down to Hell, and delivered them into chains of darkness, to be reserved unto judgment; And spared not the old world … bringing in the flood upon the … ungodly; And turning the cities of Sodom and Gomorrah into ashes … The Lord certainly knows how to … reserve the unjust unto the day of judgment to be punished. If this be a strong inference, as indeed it is, that, if God burned apostate angels and drowned an unclean world, therefore he will not spare those who continue to live ungodly: then, much more, (and tremble at it, O Sinner) if God spared not his Own Son, but prosecuted him with all the wrath and curses which the Law had denounced; how much less will he spare you, a vile rebellious wretch, who, for your own sins, shall in your own person undergo all the wrath, that God can inflict, and his power enable you to bear.
And this our Savior himself mentions: Luke 23:31. If they do these things in a green tree, what shall be done in a dry? "If God deal so severely with me, who am a flourishing and fruitful tree, who have no sin, no rottenness of my own; if divine justice cut me off, only for the iniquities of others imputed to me, and laid to my charge: how much more severely will he deal with you, who are dead in trespasses and sins! If his wrath kindle upon me, in whom there is no combustible matter; only, that it might take hold on me, he lays a heap of fuel about me, even the sins of all those for whom I am now to suffer: how fearfully will it prey upon, how ragingly will it consume, all the wicked of the world, who are dry stubble, and prepared fewel, and will catch at the least spark of his indignation struck into them, and burn them down to the lowest hell!"
And, therefore, O Sinner, if ever thy heart were affected, in reading the sad tragedy of the sufferings of Christ; if ever it hath drawn sighs from thy heart or tears from thine eyes, to consider what indignities, and scorns, and tortures, so holy and blessed a person underwent: affect thy heart once again with fear; and think with thyself, that all this is but a map and representation of thine own sufferings, all this wrath and vengeance is due unto thine own sins; yea, and what Christ suffered only for a while, shall lie burning upon thee and eating out thy soul, unto all eternity. He had the Almighty Godhead to support him, and angels to minister unto him and comfort him: but thou shalt have the Almighty God to crush thee, and devils to administer eternally fresh woes and torments unto thee. And, to increase the anguish of thy misery, thou shalt be ever grating upon this sad thought: That, once, thou hadst a Saviour, who suffered what thou now feelest, and who would have delivered thee from that wrath, and woe, and hell, into which thou art now plunged: but thou wretchedly refusedst the tenders of his grace and mercy; and, therefore, thou not only remedilessly, but most deservedly sufferest the vengeance of everlasting fire.
Thus, I have shewn you what Redemption is; and, upon what Reasons and Considerations it pleased God to constitute Jesus Christ, his Only Begotten Son, to be our Redeemer.
iii. There remains but one thing more in the Doctrinal Part of the Text, which requires explication; and, when I have briefly discussed that, I shall close up this whole subject with some Practical Inferences and Application.
Let us, then, inquire WHO THE PERSONS ARE, FOR WHOM JESUS CHRIST HAS WROUGHT OUT THIS GREAT REDEMPTION.
The text tells, us, Christ has redeemed US: but of what extent that particle us is, whether so large and universal, as to comprehend all mankind; or, else, so limited and restrained, as to denote only the elect, according to God's purpose; is still under debate and controversy.
Much, indeed, is spoken, and, I think, much mistaken, concerning the doctrine of Universal Redemption.
1. And, therefore, to state this question aright, let us observe,
(1) That the death of Christ may be taken, either in a more large, or in a more restrained and proper sense.
If it be understood properly, nothing else is meant thereby, but the dissolution of the union that was between his soul and body, when he gave up the Spirit upon the cross. But, if we take it more largely, so it signifies, not only the separation of his soul and body, but the whole course of his life here on earth: for, indeed, life is but the beginning of dying; and death is but the end of living. Whatever, therefore, our Lord and Savior Jesus Christ, either did or suffered in his state of humiliation, by which virtue and value accrued to his merits; all that, in this question, we call by the name of his Death: and that, very deservedly; because both all his acts of Obedience, and all the Sorrows and Sufferings of his afflicted life, received their worth, consummation, and obsignation, in his Death.
(2) Observe, that the death of Christ may be considered, either according to his temporal passion; or, else, according to the eternal value and acceptance of that passion.
It was inflicted in time, but accepted from all eternity. The virtue and efficacy of what he suffered in the days of his flesh was before God, from the beginning of the world: and, therefore, he is called, The Lamb slain from the foundation of the world: Revelation 13:8. So that the holy Fathers and Patriarchs, who lived many ages before Christ was born, were redeemed and saved by the very same merits as we are, who now live in the declining and almost decrepit age of the world. Only this difference occurs, that they were redeemed, by the acceptance of a price to be paid; but we are redeemed, by the acceptance of a price already paid.
Observe,
(3) When Christ is said to die for all men, that term of universality may be taken, either pro generibus singulorum; or, pro singulis generum: either "for all sorts and degrees of men;" or, "for all men of each sort and degree."
And, here the question does not proceed concerning the universality of sorts and degrees: for it is agreed on all hands, that Christ died to redeem some of every sort; that is, of each gender, of every age, state, and condition among men. But the only controversy, is, concerning the other universality, namely, Whether Christ died to redeem every particular man of each sort and degree.
Observe,
(4) That there is considerable a Twofold Sufficiency in the death of Christ, to redeem every person.
A naked, simple, and absolute sufficiency.
An ordained and appointed sufficiency.
The First is nothing else, but an equality of the price, to the debt or demands of the creditor: as a thousand talents are, in their own value, sufficient to discharge a debt of a thousand talents, though they were never offered nor intended to any such purpose.
The Other Sufficiency superadds to this, the will and intention of our Redeemer, in offering this sufficient price to our creditor; to the end, that, upon the account and consideration thereof, we should be delivered and redeemed.
And, here, it is on all hands agreed, that there is, in the death and sufferings of Christ, an internal and absolute sufficiency "for the redemption of every person, of each sort and condition:" ad singulos generum redimendos. For, through the dignity of his person, being God as well as Man, his merits were enhanced to such a redundancy, that all the creatures on earth, were their sins more and their misery greater, could never impoverish it.
The question, therefore, is, Whether the death of Christ were a price ordained by him and offered unto God, with an intention to redeem all and every particular person in the world.
(5) The intention of Christ's death, for the redemption and salvation of all and every particular person, may be either absolute or conditional.
And here we are agreed, that Christ, in dying, did not absolutely intend the salvation of every man.
But, yet, upon each branch of the distinction arises a question.
Whether Christ, in dying, did not absolutely intend the salvation of some particular persons.
Whether he did not, hypothetically and conditionally, intend the salvation of all.
Observe,
(6) That it is one thing, for Christ to die for all and every one, with an intention of saving each; and another, to die for all and every one, that each may be savable.
And here, again, the question is, Whether Christ died, not with an absolute intention (not of saving every person, but) of making every person savable.
The resolution of which will be the more clearly given, if we observe,
(7) That those are to be accounted savable, who lie under no impossibility of obtaining salvation; or, that have no invincible obstacle to hinder them from it.
Now there was once a twofold impossibility or obstacle of our salvation. One, respecting the impetration of it; and that was from the vindictive justice of God, requiring satisfaction for our sins. The other, respecting the application of it; and that was from our own infidelity and unbelief: for, since we lost our primitive righteousness, as a punishment of our first transgression, it would not be consistent with the rules of divine justice, to remit that part of our punishment, or to bestow upon us any habits of holiness, of which faith is one, without the intervention of a price.
And here, also, arise Three Questions:
Whether Christ, by his death, intended to satisfy the justice of God for the sins of every man in particular.
Whether Christ did not intend that his death should be so far available to all that God, without violating the order of his justice, might bestow faith and saving-grace upon all.
Whether Christ, by his death, did not intend, as to make all savable, so to save some: to impetrate for them, and confer upon them, that faith and saving-grace, which might infallibly bring them to Heaven and glory.
2. The controversy being thus stated, we may reduce all the former subordinate questions to these two principal ones.
(1) Whether the ransom, which Christ paid to the justice of God in his death and sufferings, was intended by him for the redemption of every particular person in the world, so as to render them all savable, that is, that God might, without violating the order of his justice, bestow faith, and thereupon eternal salvation, on all.
(2) Whether he paid this ransom with an absolute intention, that some persons, even as many as appertain to the election of grace, should be effectually redeemed by it; purchasing for them the gift of faith, and thereupon the reward of eternal life, and both to be actually conferred on them in their due season.
3. Both these I affirm: the former, to illustrate the all-sufficiency of Christ; the latter, to etablish the eternal purpose of God, according to election: and, therefore, do assent to the doctrine, both of the Remonstrants and Anti-Remonstrants in what they assert in this particular; but, to neither, in what they deny. With the Remonstrant, I affirm, That Christ died for all men, with an absolute intention of rendering all and every one savable, according to the measures of the divine justice and veracity. With the Anti-Remonstrant I affirm, That Christ died for his elect, with an absolute intention of conferring faith and salvation upon them, according to the stability of God's eternal purpose and counsel. And, certainly, whoever shall attentively compare the forcible arguments, that each party produces for the confirmation of these positions, with the evading answers of each unto them, must needs acknowledge, that they have not more contradicted one another, than Truth, Reason, and Scripture.
And, therefore, referring the reader to the treatises that have been written by the learned men of both persuasions, I shall only propound some principal, and, as I judge, unanswerable arguments, to evince the truth of both propositions.
(1) That Christ died for all men, with an absolute intention of bringing all and every one of them into a state of salvability; from the which they were excluded by their guilt, and God's righteous judgment: and that he is not frustrated in this his intention; but, by his death, has fully effected and accomplished it.
This will appear, if we consider,
That, otherwise, the intrinsical and absolute value of his death and merits, is not sufficient to denominate him the Savior, the Redeemer of all men, in that sense, in which the Scripture does frequently so style him.
For, as he cannot be named a surety for a debtor, who, though he possesses large treasures, yet never offered them to the creditor for the payment of the debt contracted; so neither can Christ be called the Surety and the Redeemer of all men, though his blood and the treasure of his merits be of infinite worth and value, unless he offer this price of his blood unto his Father, with intention to redeem and make them savable.
Now there is nothing which occurs more frequently in the Scripture, than that Christ is called the Redeemer of those men, who yet shall never obtain eternal life and glory. So, 1 Timothy 2:6. Who gave himself a ransom for all. Hebrews 2:9. That, by the grace of God, he might taste death for every man. Add to these, 2 Peter 2:1 where the Apostle foretels, that there shall arise false teachers among them, who should privily bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And, with this, consider also that famous text, 1 John 2:2. He is the atoning sacrifice for our sins: and, not for ours only, but also for the sins of the whole world.
If Christ, therefore, be a atoning sacrifice for all, has tasted death for all, be a ransom for all; and many, even of those whom he has bought and redeemed, shall yet bring upon themselves swift destruction, as these Scriptures expressly affirm; and if, on the other hand, the mere internal sufficiency of a price is not enough to constitute and denominate him the Redeemer of all, as common reason and language do abundantly testify: it remains, that his death was ordained and intended for the redemption of all; and that Christ, in offering up himself to his Father, had respect, not only to the elect, but to the reprobate; to those, who should finally perish, as well as to those, who should be saved. But, that he did not absolutely intend the salvation of all, appears as evidently, as sadly, by the event: and, therefore, he intended the salvability of all.
To this we have the testimony of another Scripture: John 3:16. God so loved the world, that he gave his only-begotten Son, that whoever believes in him should not perish, but have everlasting life. Here Christ is propounded as an universal gift, applicable to all: and, in the next verse, it is added, that God sent his Son into the world … that the world through him might be saved. It is frivolous to object, that by the world, here, is meant, only the elect or believing world: for, besides that this is hugely dissonant to the scripture-phrase, which opposes the world to the elect and believers, we find God declaring his intention in sending his Son, 5:18. He, that believes on him, is not condemned: but he, that believes not, is condemned already. The very same world, which Christ was sent to save, consists partly of believers, partly of unbelievers; part of it to be saved, and part to be condemned: and, therefore, it cannot be restrained only to the elect world.
From all which it appears clearly, as clearly as the evidence of truth can make anything appear, that Christ did absolutely intend to procure, by his death, the salvability of all, but their salvation only conditionally. For our faith is required as a condition, not that God should give his Son to the whole world, nor that Christ should die for all the inhabitants of it; but only, that we might obtain eternal life by him, so given and so dying.
(2) The second argument is this: The Covenant of grace is propounded to all indefinitely and universally.
Mark 16:16. Whoever believes, shall be saved. And, under these general terms, it may be propounded unto all, even the most desperate and forlorn sinners on earth. But, if Christ had not died for all, as well for the reprobate as the elect, this tender could not be made to all, as our Savior commands it to be, v. 15. Go you into all the world, and preach the Gospel to every creature. Neither would it be true doctrine, to preach the contents of this Gospel to every man in particular, namely, That, if you Believe, you shall be saved: for, were it possible that some of them should believe, yet they could not be saved, only for want of a propitiatory sacrifice; for, still, there would remain an impossibility of their salvation on the part of the vindictive justice of God, which had received no satisfaction for their sins, no payment of their debts: than which, nothing can be more absurd in divinity, and more repugnant to the nature of the Gospel-Covenant.
(3) It must needs be acknowledged, that Christ died for all men, in such a sense, as he is denied to have died for the fallen angels: then his death was not only a sufficient, but an intended ransom for all.
For the death of Christ had sufficient worth and value in it, to have redeemed and restored them; being an infinite price, through the infinite dignity of his person. But now, it is most certain, that Christ so died for all mankind, as he did not for the last and lost angels: otherwise, why should not this proposition be true concerning them, That, if they believe, they shall be saved; which yet is most undoubtedly true, concerning the most impious persons on earth? Whence is this, but only that Christ never offered himself a sacrifice for devils; never intended, by his death, to procure salvability to them; and, therefore, they are left under an eternal necessity of a most wretched estate? Since, therefore, the internal sufficiency of the price reaches unto all, both devils and men, but the conditional promise of the Gospel, not to devils but to all men; and, since, likewise, this promise was founded upon that atoning sacrifice : it is evident, that the death of Christ was not only a ransom sufficient, but intended for all.
(4) All are bound to the great duty of believing in Christ: therefore he died for all.
The reason of the consequence is apparent. For what is it, to believe in Christ, but to rely upon his death and merits for our salvation? at least, if this be not the full notion of Justifying Faith, yet it cannot be excluded from the nature of it. But, now, this faith cannot justly be required from those, for whom Christ died not: else, God should command men to rely upon the death and merits of him, who died not, who merited nothing for them; which is infinitely abhorrent from the seriousness and gravity of the divine commands.
(5) All men in the world are obliged to return gratitude and obedience unto Christ, upon the account and consideration of his death: therefore, his death had a respect to all.
Consult 1 Corinthians 6:20. You are bought with a price: wherefore glorify God in your bodies, and in your spirits, which are God's. And 2 Corinthians 5:15. He died for all, that they, which live, should not henceforth live unto themselves, but unto him, who died for them.
(6) And, lastly, Christ challenges unto himself supreme authority and dominion over all, as his due, by the right of his death.
Romans 14:9. To this end Christ both died, and rose, and revived, that he might be Lord, both of the dead and living. But, if Christ's authority over all, as Mediator, be founded on his death, it will follow, that, as his authority is over all, so his death was for all; otherwise, he must exercise his jurisdiction over those persons, over whom he has no right nor title.
Thus I have, at large, discussed these Two Doctrinal Propositions, That Christ was made a curse for us; and, That he has redeemed us from the curse.
PRACTICAL INFERENCES AND COROLLARIES
III. I shall now proceed to draw from them some PRACTICAL INFERENCES AND COROLLARIES.
i. Be exhorted TO ADMIRE AND ADORE THE INFINITE LOVE OF OUR LORD JESUS CHRIST, TOWARDS FALLEN AND UNDONE MANKIND: in that he was pleased to substitute himself in our stead; and, when the hand of justice was lifted up against us, to thrust himself between us and the dread effects of the divine wrath; receiving into his own bosom all the arrows of God's quiver, every one of them dipped in the poison of the curse.
This is Love, that infinitely exceeds the utmost stretch of our conceptions; and leaves all our expressions of it tired and languishing, under the infinite weight of the theme. We can scarce speak of it without inconsistencies: or, if there were no other, yet this, at least, is an inconsistency, to attempt the declaration of a love that is unspeakable. We find the Apostle, Ephesians 3:18 praying, that they may be able to comprehend, with all saints, all the dimensions of this love: what is the breadth, and length, and depth, and height of it: and, presently, he seems to overthrow all again in the very next words (so hard a thing is it, congruously to express what is infinite) and to know the love of Christ, which passes knowledge. And what does this rhetorical contradiction imply, To take the measures and dimensions of what is infinite, and To know what passes knowledge; but only, that the love of Christ is a subject, that infinitely surpasses our capacities, and refuses to be brought under our rules of speaking? But, yet, it is allowed our weakness, to adore what we cannot comprehend; and, where our conceptions glimmer, and our expressions falter, to eke them out with astonishment and wonder. And, indeed, it is a love full of wonders and miracles: a mysterious love, which we shall never comprehend, until it has laid us in that bosom, where it was first kindled.
Yet, because we must not utterly silence what we cannot worthily express, (for that were to add ingratitude to weakness) suffer me to remark unto you some few particulars, which put a mighty accent and emphasis upon this love of Christ.
1. Consider the infinite Glory and Dignity of our Lord Jesus Christ.
Glorious, in the very same degree with his Eternal Father: co-equal and co-essential with him: arrayed with light and majesty: controlling all the powers of Heaven; who, with an awful reverence, bow at his dread commands, and, with a winged speed, fulfill his pleasure. Yes, the Apostle has almost racked and tortured language for an expression of it: Hebrews 1:3. He is the brightness of his Father's Glory, and the express image of his Person. Why! what is glory, but the luster of excellence? Brightness itself is but the streaming forth of glory. So that, to be the brightness of his Father's glory, is to be the glory of his glory. It was a high and excellent conception of that philosopher, who said, That light was but the shadow of God: if, then, God's shadow be so pure and radiant, how infinitely illustrious is his brightness; and the brightness of that, which is most illustrious in God, his glory?
And, yet, this bright and glorious God was pleased to eclipse his light, lay aside his rays, and immure himself in a house of clay. He, who was in the form of God, took upon him the form of a servant. He, who thought it not robbery to be equal with God, thought it no shame to be made inferior to the angels, by becoming man; yes, and inferior to men, by becoming a curse for them.
And, certainly, if our love be commended and heightened by the great advantages we quit for the sake of others, how infinitely inexpressible must the love of Christ towards us be! Who, being the Ever-Blessed God by whose power all things were created and do exist, dwelling in unapproachable light and glory, attended with legions of angels—that he should be pleased to forsake his palace, discard his retinue, shrink up himself into a poor helpless infant, veiled all his godhead, but only what sometimes displayed itself in the miracles which he wrought, and scarce more in these than in his patient suffering—what could persuade him to so great an abasement, but only the greatness of his love? for love is of an assimilating and transforming nature: and, therefore, says the Apostle, Hebrews 2:14. Forasmuch as the children are partakers of flesh and blood, he also himself … took part of the same; that, through death, he might destroy him that had the power of death, that is, the Devil: And deliver them, who, through fear of death, were all their life-time subject to bondage.
2. Consider, as his infinite glory, so our Infinite Vileness and Wretchedness.
And this will likewise extol the exceeding riches of his love, that the Great and Glorious God should be made a curse for us; and so infinitely humble and abase himself, as to rake us off the dunghill, and advance us to sit with himself in heavenly places.
(1) We are vile, in our Original; being but kneaded together of a little coagulated mud and dirt: and,
(2) Loathsome, for our Deformity; wallowing in our blood and filth, and cast forth to the loathing of our persons.
But, yet, in this forlorn estate, when no eye pitied us, that eye, which is pity itself, had compassion upon us; and, when he saw us polluted in our blood, said unto us, Live. This, to the God of Love, was a time of love: and, so infinitely tender were his compassions towards us, that, to wash away our blood, he shed his own. Our deformity was total, and had overspread our whole man: Isaiah 1:6. From the sole of the foot even unto the head, there was no sound part in us; but wounds, and bruises, and putrefying sores: sores, that did deform us; and sores, that would destroy us. And, oh, the exceeding love of Christ, that he should descend from Heaven, to bind up, to cure, to kiss the very sores and ulcers of such loathsome creatures as we are!
(3) We were hateful for our Rebellions: sinning against that very love and mercy, which saves us: affronting and slighting that Redeemer, who offers his blood, his merits, himself his all, unto us; and is not so much grieved at his own sufferings, as at our rejecting of them.
Nothing in the world sooner provokes love, than contempt: it can weather out any other difficulties; but this breaks its heart. And yet Christ foresaw all the indignities he should undergo, from such froward wretches as we are; how we would first shed his blood, and then trample upon it; provoke his justice, and then despise his mercy: and yet he comes to redeem such perverse and obstinate creatures; and is made a curse for us, who have ten thousand times deserved to be accursed. Our Savior commends his love unto us: John 15:13. Greater love has no man than this, that a man lay down his life for his friends. Yes, O Lord, you yourself have had greater love than this; in that you have laid down your life, not for friends only, but for enemies. For while we were yet enemies, we were reconciled to God by the death of his Son: Romans 5:10.
Let me add,
(4) One discriminating passage in this love of Christ, which does exceedingly magnify and enhance it: he was made a curse for us, and not for the fallen angels.
They are creatures of a far greater natural excellency and perfection, than we are; and would, upon their restoration, more mightily have advanced the glory of Christ, than we can: the same price of redemption, which was paid down for us, was in itself abundantly sufficient for their recovery. But, yet, oh, the infinite severity of God! they are forever excluded from the benefit of redemption; and are reserved in chains, under darkness, unto the judgment of the great day. And we, (such is the infinite love and mercy of our Blessed God) we are redeemed by a price, that does infinitely exceed and outbid the purchase. And this, doubtless, adds to the eternal anguish of those proud sprits, that they should be hurled out of Heaven for one sin, and condemned to everlasting, torments; though they were the light, the beauty, and flower of the creation: and should be so undervalued by God, as not to be thought worth the redeeming, when yet vile man, the scum and dregs of the earth, guilty of innumerable sins against God, is again restored, not only to the, same estate from whence he fell, but to the hopes and assurances of an infinitely better. And, therefore, in their extreme horror and rage, we hear them crying out, Mat 8:29. "What have we to do with you, Jesus, you Son of God? are you come hither to torment us before the time? We have nothing to do with your coming, so as to expect ease and relief. No: your beloved, though vile, creature man engrosses all the benefits of your coming: and that blood of your, which is more than enough to redeem him, must rather run waste, than be derived to us; and therefore, your coming is nothing unto us, but only to torment and despite us."
3. The infinite love of Christ, in being made a curse for us, is mightily glorified, if we consider, not only what he was, and who we are; but the several bitter and direful Ingredients, that compounded the Curse, which was laid upon him.
His sufferings were as great and doleful, as the envenomed spite of men and the fiery wrath of God could prepare them. From the one, he suffers scorns, reproaches, stripes, buffetings, and death itself; with all the mockery and contempt, that could be added to them. From the other, he suffers fears, and desertion, and agonies, and terrors; in that excessive measure, which none but himself ever knew, who was a man acquainted with sorrow, and none but himself could bear.
And, shall it not, then, affect and even break our hearts, to think, that every one of us has largely contributed to his sorrows? that we should conspire, with the accursed Jews, to give him gall and vinegar in his passion; and to add more load to his pressures, who was so immeasurably afflicted and oppressed? Think but what full measures of woe and wrath the sins but of any one of us, who is least guilty and least of all obnoxious to the revenging justice of God, do deserve; how intolerable that Hell is, which is due to the most innocent among us: and then consider, how infinite unsufferable all that mixture of wrath must be, which Christ underwent, not for your sins only, but for all the multiplied offences of the whole world: and you will find the sum to amount to such an excess of torments, that only an Infinite God could inflict, and only an Infinite God sustain. And, is not all this demonstrative of the highest love? Nothing could be a motive to undergo this wrath, but love. And, therefore, well might the Apostle speak, 1 John 3:16. Hereby perceive we the love of God, because he laid dawn his life for us.
Go, then, O Soul! prostrate yourself before your Gracious Savior. Admire and adore that love which you can not comprehend: and, in the trances of a holy ecstasy, yield yourself to be swallowed up in the abyss of his divine love, the full measures of which you can no more conceive, than you can bear that wrath from which it has delivered you.
That is the First Use.
ii. IF CHRIST HAS THUS BORNE THE CURSE FOR US, WHY SHOULD WE THINK IT MUCH TO BEAR THE CROSS FOR HIM?
What disingenuity is it, to think anything too much to suffer for that Blessed Redeemer, who thought nothing too much to suffer for us? Are you mocked and scoffed; or may you hereafter be called forth to severer trials, to imprisonment, banishment, loss of estate, yes, or it may be, to lay down your life for the testimony of Jesus? and will you stick at this, or think much of it, when it is for the sake of your Dearest Savior, who has, for your sake, undergone ten thousand times more acute dolors and tortures, than any that the rage of man can inflict upon you, or you can possibly bear? Certainly, you are altogether unworthy to reap any fruit or benefit by his death, who shall refuse to follow him in the path he has traced out for you by his own blood, although he should require it from you to bedew it with your.
iii. Is Christ made a curse for us? then Comfort you, comfort you my people, says the Lord. Speak you comfortably to Jerusalem; say unto her, that her warfare is accomplished, that her iniquity is pardoned: for she has received of the Lord's hand, double for all her sins: Isaiah 40:1, 2. Here is ABUNDANT SATISFACTION MADE TO THE JUSTICE OF GOD, FOR ALL THE TRANSGRESSIONS OF TRUE BELIEVERS. They, by their Surety, have paid to the full, yes, and supererogated in his sufferings.
For God could never have been so completely satisfied, in exacting the penalty from us in our own persons, as now he is by the punishments laid upon his Own Son, our Lord Jesus Christ. For those very sufferings of your Savior, which were an expiation for the sins of the whole world, were all of them offered to the Father as an expiation for your; and the full value of his infinite satisfaction belongs all of it entirely unto you. And, therefore, look upon your sins as horrid and heinous as you can; yet, unless your in particular have been more than the sins of all the world, unless your have been more sinful than sin itself can be, know, for your comfort, that a full atonement is made; and now nothing is expected from you, but only to accept it, and to walk worthy of it.