dispensations, his visible dispensations, plainly Now the earth quakes, the rocks are rent, the
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forsake him; the enemy apprehends him, binds him, they have him away like a thief to Caiaphas the high-priest, in whose house he is mocked, spit upon, his beard is twitched from his cheeks; now they buffet him and scornfully bow the knee before him; yea, 'his visage was so marred more than any man, and his form more than the sons of men' (Isa 52:14). Now he is sent to the governor, defaced with blows and blood; who delivereth him into the hand of his soldiers; they whip him, crown him with thorns, and stick the points of the thorns fast in his temples by a blow with a staff in their hand; now he is made a spectacle to the people, and then sent away to Herod, who, with his men of war, set him at nought, no God appearing for his help. In fine, they at last condemn him to death, even to the death of the cross, where they hang him up by wounds made through his hands and his feet, between the earth and the heavens, where he hanged for the space of six hours—to wit, from nine in the morning till three in the afternoon. No God yet appears for his help; while he hangs there some rail at him, others wag their heads, others tauntingly say, 'He saved others, himself he cannot save'; some divide his raiment, casting lots for his garments before his face; others mockingly bid him come down from the cross, and when he desireth succour, they give him vinegar to drink. No God yet appears for his help. Now the earth quakes, the rocks are rent, the sun becomes black, and Jesus still cries out that he was forsaken of God; and presently boweth his head and dies (Matt 26, 27; Mark 14, 15; Luke 22, 23; John 18, 19). And for all this there is no cause assigned from God but sin— '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' (Isa 53:5). The sum then is, that Jesus Christ the Lord, by taking part of our flesh, became a public person, not doing or dying in a private capacity, but in the room and stead of sinners, whose sin deserved death and the curse of God; all which Jesus Christ bare in his own body upon the tree. I conclude, then, that my sin is already crucified
It cannot be attributed to the fear of men; their terror could not make him afraid; that was contrary to his doctrine, and did not become the dignity of his person; it was sin, sin, sin, and the curse due to sin. Third. It is evident that Christ did bear and die the cursed death for sin, from the carriage and dispensations of God towards him. 1. From the carriage of God. God now becomes as an enemy to him. (1.) He forsakes him— 'My God, my God, why hast thou forsaken me?' Yea, the sense of the loss of God's comfortable presence abode with him even till he gave up the ghost. (2.) He dealeth with him as with one that hath sinned, he chastiseth him, he bruiseth him, he striketh and smiteth him, and was pleased—that is, his justice was satisfied—in so doing. 'It pleased the Lord to bruise him; he hath put him to grief' (Isa 53:10). These things could not be, had he only considered him in his own personal standing. Where was the righteous forsaken? Without the consideration of sin, he doth not willingly afflict nor grieve the children of men—that is, not out of pleasure, or without sufficient cause. Jesus Christ, then, since he is under this withdrawing, chastising, bruising, and afflicting displeasure of God, he is all that time under sin, under our sins, and therefore thus accursed of God, his God. 2. Not only the carriage of God, but his dispensations, his visible dispensations, plainly declare that he stood before God in our sins. Vengeance suffered him not to live. Wherefore God delivered him up— 'He spared not his own Son, but delivered him up for us all' (Rom 8:32). (1.) He delivered him into the hands of men (Mark 9:31). (2.) He was delivered into the hands of sinners (Luke 24:7). (3.) He was delivered unto death (Rom 4:25). (4.) Yea, so delivered up as that they both had him to put him to death, and God left him for that purpose in their hands; yea, was so far off from delivering him, that he gave way to all things that had a tendency to take his life from the earth. Now many men do what they will with him, he was delivered to their will—Judas may sell him; Peter may deny him; all his disciples
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consequences that follow upon the charge. Let us then consider of both these things. First. The charge is sin—God charge him with our sins. The person then stands guilty before the judgment of God. The consequences are—1. The person charged sustains or suffereth the wrath of God. 2. This wrath of God is expressed and inflicted on body and soul. The consequences are—God forsaketh the person charged, and being left, if he cannot stand, he falleth under the power of guilt and horror of the same. If the person utterly fall under this charge, as not being able to wrestle with and overcome this wrath of God, then despair, horror of hell, rage, blasphemy, darkness, and damnable anguish, immediately swallow him up, and he lieth for ever and ever in the pains of hell, a monument of eternal vengeance. Now that Christ underwent the wrath of God it is evident, because he bare our curse; that God forsook him, he did with strong crying and tears acknowledge; and therefore that he was under the soul-afflicting sense of the loss of God's favour, and under the sense of his displeasure, must needs flow from the premises. [Second.] But now, because Christ Jesus the Lord was a person infinitely differing from all others that fall under the wrath of God, therefore those things that flow from damned sinners could not flow from him. 1. Despair would not rise in his heart, for his flesh did rest in hope; and said, even when he suffered, 'Thou wilt not leave my soul in hell' (Acts 2:27). 2. The everlastingness of the punishment, therefore, nor the terrors that accompany such, could not fasten upon him; for he knew at last that God would justify him, or approve of his works that they were meritorious. And mark, everlasting punishment is not the proper wages of sin but under a supposition that the person suffering be not able to pay the debt— 'Thou shalt not depart thence, till thou hast paid the very last mite' (Luke 12:59). The difference, then, of the persons suffering may make a difference, though not in the
and accursed in the death and curse Christ underwent.
[Objections to this doctrine.] I come now to some objections. Objection First. Christ never was a sinner, God never supposed him to be a sinner, neither did our sins become really his; God never reputed him so to have been; therefore hate or punish him as a sinner he could not; for no false judgment can belong to the Lord. Answer.—First. That Christ was not a sinner personally, by acts or doings of his own, is granted; and in this sense it is true that God did never suppose him to be a sinner, nor punished him as such a sinner, nor did he really, if by really you understand naturally, become our sin, nor did God ever repute him so. Second. But that Christ stood before God in our sins, and that God did not only suppose him so to stand, but set him in them, put them upon him, and counted them as his own, is so true that he cannot at present be a Christian that denies it— 'The Lord hath laid upon him the iniquities of us all' (Isa 53:6; 1 Peter 2:22). Third. So, then, though God did not punish him for sin of his own committing, yet he punished him for sin of our committing— 'The just suffered for the unjust' (1 Peter 3:18). Fourth. Therefore it is true, that though Christ did never really become sin of his own, he did really become our sin, did really become our curse for sin. If this be denied, it follows that he became our sin but feignedly, that he was made our curse, or a curse for us but in appearance, show, or in dissimulation; but no such action or work can proceed of the Lord. He did then really lay our sin and his curse upon him for our sin. Objection Second. But if Christ indeed hath suffered for our sins, and endured for them that curse that of justice is due thereto, then hath he also endured for us the proper torments of hell, for they are the wages of our sins. Answer. Many things might be said in answer to this objection; but briefly—First. What God chargeth upon the soul for sin is one thing, and what followeth upon that charge is another. Second. A difference in the person suffering may make a difference in the
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Fourth. The conclusion then is, though the rebukes of God for sin by death, and punishment after, be the rebukes of eternal vengeance, yet the eternity of that punishment is for want of merit. Could the damned merit their own deliverance, justice would let them go. Fifth. It is one thing, therefore, to suffer for sin by the stroke of eternal justice, and another thing to abide for ever a sufferer there: Christ did the first, the damned do the second. Sixth. His rising, therefore, from the dead the third day doth nothing invalidate his sufferings, but rather showeth the power of his merit. And here I would ask a question, Had Christ Jesus been more the object of faith, if weakness and endless infirmity had kept him under the curse, than by rising again from the dead; want of merit causing the one, sufficiency thereof causing the other? Seventh. If men will not believe that Christ hath removed the curse because he is risen again, they would much more strongly have doubted it had he been still in the grave. But, O amazing darkness! to make that an argument that his sufferings wanted merit, which to God himself is sufficient proof that he hath purged our sins for ever— 'For this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God' (Heb 10:12). Objection Fourth. But the Scripture saith, Christ is our example, and that in his very death (1 Peter 2:21). Answer. Christ in his sufferings and death is both sacrifice and example. First. A sacrifice— 'Christ our passover is sacrificed for us.' And again, 'He gave himself for us, an offering and a sacrifice to God, for a sweet-smelling savour.' And thus he made reconciliation for iniquity, and brought in everlasting righteousness (1 Cor 5:7; Eph 5:1,2; Dan 9:24). Second. He was also in his sufferings exemplary, and that in several particulars—(1.) In his meek deportment while he was apprehended (Isa 53:7). (2.) In doing them good that sought his life (Luke 22:50,51). (3.) In his praying for his enemies when they were in their outrage (Luke 23:34). (4.) 'When he was reviled, he reviled not again; when he suffered,
nature of the punishment, yet in the duration and consequences of it. Christ under the sentence was, as to his own personal acts only, altogether innocent; the damned only altogether sinners. Christ had in him even then the utmost perfection of all graces and virtues; but the damned, the perfection of sin and vileness. Christ's humanity had still union with his Godhead; the damned, union only with sin. Now, an innocent person, perfect in all graces, as really God as man, can better wrestle with the curse for sin than either sinful men or angels. While they despair, Christ hopes. While they blaspheme, Christ submits. While they rage, Christ justifies God. While they sink under the burden of sin and wrath, Christ recovereth by virtue of his worthiness— 'Thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.' He was God's Holy One, and his holiness prevailed. So that it follows not, that because Christ did undergo the curse due to our sins, he therefore must have those accidental consequences which are found to accompany damned souls. Objection Third. But the Scripture saith, that the wages of sin is everlasting punishment: 'Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels' (Matt 25:41). Answer. This objection is partly answered already in the answer to that foregoing. But further, First. Consider, the wages of sin is death, and punishment under the wrath of God—till those that die the death for sin have paid the utmost farthing (Matt 5:26; Luke 12:58,59). Second. So, then, the everlastingness of the punishment lieth here, if the person suffering be not able to make amends to justice for the sins for which he suffereth; else justice neither would nor could, because it is just, keep such still under punishment. Third. The reason, then, why fallen angels and damned souls have an everlastingness of punishment allotted them is, because, by what they suffer, they cannot satisfy the justice of God.
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centurion wonder, and made Pontius Pilate marvel; and indeed well they might, for it was as great a miracle as any he wrought in his life; it demonstrated him to be the Son of God (Mark 15:38,39). The centurion, knowing that according to nature he might have lived longer, concluded therefore that his dying at that instant was not but miraculously. And when he 'saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.' And the reason why he had power to die was, that he might offer his offering willingly, and at the season. 1. Willingly— 'If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will, at the door of the tabernacle of the congregation before the Lord' (Lev 1:3). 2. He must offer it at the season— 'Thou shalt keep this ordinance,' the passover, 'in his season' (Exo 13:10). Now, both these offerings having immediate respect to the offering of the body of Christ for sin—for he came in the room of all burnt sacrifices—the passover also was a type of him (Heb 10:3-6; 1 Cor 5:7,8). Therefore, he being now the priest as well as sacrifice, must have power and will to offer his sacrifice with acceptation; and this the Scripture testifieth he did, where it saith, 'In due time Christ died for the ungodly' (Rom 5:6). In due time, that is, at the time appointed, at the acceptable time. Thou must, therefore, unless thou art willing to be deceived, look upon the sufferings of Christ under a double consideration, and distinguish between his sufferings as our example and his suffering for our sins. And know, that as he suffered as our example, so he suffered only for righteousness' sake from the hands of wicked men; but as he suffered for our sins, so he suffered, as being by God imputed wicked, the punishment that was due to sin, even the dreadful curse of God. Not that Christ died two deaths, one after another; but he died at the same time upon a double account—for his righteousness' sake from men, for our sins from the hand of God. And, as I said before, had he only suffered for righteousness' sake, death had not so amazed him, nor had he been so exceeding heavy in the thoughts of it; that
he threatened not; but committed himself to him that judgeth righteously' (1 Peter 2:23). In these respects, I say, he was exemplary, and brought honour to his profession by his good behaviour; and O how beautiful would Christianity be in the eyes of men, if the disciples of our Lord would more imitate him therein! But what? because Christ is our pattern, is he not our passover? or, because we should in these things follow his steps, died he not for our sins? Thus to conclude would not only argue thee very erroneous, but such a conclusion would overthrow the gospel, it being none other but a great sleight of Satan to shut out the whole by a part, and to make us blasphemers while we plead for holiness. Look, then, upon the death of Christ under a double consideration—1. As he suffered from the hand of God. 2. As he suffered from the hand of men. Now, as he suffered by God's hand, so he suffered for sin; but as he suffered from men, so he suffered for righteousness' sake. Observe, then, that as he suffered for sin, so no man took away his life; but as he suffered for righteousness, so they slew him by wicked hands. What is it then? Christ must needs have suffered, and the wisdom of God had so ordained that 'those things which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled' (Acts 3:18). Thus, therefore, we ought to distinguish of the causes and ends of the death of Christ. Again; as Christ suffered for sin, so he would neither be taken at man's pleasure, nor die at man's time. 1. Not at man's pleasure; and hence it was that they so often sought his life in vain, 'for his hour was not yet come'—to wit, the hour in which he was to be made a sacrifice for our sin (John 13, 17:1,2, 18:1,2). 2. Not at their time; but, contrary to all expectation, when the due time was come, 'he bowed his head and gave up the ghost' (John 19:30). And for this last work, he had power given him of God—that is, power to die when he would. 'I have power,' said he, 'to lay down my life, and I have power to take it again.' This power never man had before. This made the
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Third. It is apparent that God is satisfied with Christ's blood for our sins, because he hath declared that he can justify those that believe in, or rely upon, that blood for life, in a way of justice and righteousness— 'Being justified freely by his grace, through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him that believeth in Jesus' (Rom 3:24-26). Now, I say, to object against such plain testimonies, what is it but to deny that Christ died for sin; or to conclude, that having so done, he is still in the grave; or, that there is no such thing as sin; or, no such thing as revenging justice in God against it; or, that we must die ourselves for our sins; or, that sin may be pardoned without a satisfaction; or, that every man may merit his own salvation? But 'without shedding of blood is no remission' (Heb 9:22). To avoid, therefore, these cursed absurdities, it must be granted that Jesus Christ by his death did make satisfaction for sin. But the word 'satisfaction' may not be used by the Holy Ghost, perhaps for that it is too short and scanty a word to express the blessedness that comes to sinners by the blood of Christ. 1. To make satisfaction amounts to no more than completely to answer a legal demand for harms and injuries done. Now this, when done to the full, leaveth the offender there where he was before he committed the injury. Now, if Christ had done no more than this, he had only paid our debt, but had not obtained eternal redemption for us. 2. For a full satisfaction given by this man for harms done by another may neither obtain the love of the person offended, nor the smallest gift which the person offending hath not deserved. Suppose I owe to this man ten thousand talents, and another should pay him every farthing, there remaineth over and above by that complete satisfaction not one single halfpenny for me. Christ hath therefore done more than to make satisfaction for sin by his
had never put him into an agony, nor made him sweat as it were great drops of blood. Besides, when men suffer only for righteousness' sake, God doth not use to hide his face from them, to forsake them, and make them accursed; 'but Christ hath delivered us from the curse of the law, being made a curse for us.' Objection Fifth. But if indeed Christ hath paid the full price for us by his death, in suffering the punishment that we should have done, wherefore is the Scripture so silent as not to declare that by his death he hath made satisfaction? Answer. No man may teach God knowledge; he knoweth best how to deliver his mind in such words and terms as best agree with his eternal wisdom, and the consciences of those that are truly desirous of salvation, being overburdened with the guilt of sin. Perhaps the word 'satisfaction' will hardly be found in the Bible; and where is it said in so many words, 'God is dissatisfied with our sins?' yet it is sufficiently manifest that there is nothing that God hateth but sin, and sinners for the sake of sin. What meant he by turning Adam out of paradise, by drowning the old world, by burning up Sodom with fire and brimstone from heaven? What meant he by drowning of Pharaoh, by causing the ground to swallow up Korah and his company, and by his destroying Israel in the wilderness, if not to show that he was dissatisfied with sin? That God is also satisfied, yea, more than satisfied, by Christ's sufferings for our sins, is apparent; for, granting that he died for them as these scriptures declare—Isaiah 49:4-6, 53; 1 Corinthians 5:8, 15:1-4; 2 Corinthians 5:21; Galatians 1:4, 3:13; 1 Peter 2:24, 3:18; 1 John 2:2, 3:16, 4:14; Revelation 1:5, 5:9.— First. It is apparent, because it is said that God smelled in that offering of the body of Christ for our sins a sweet-smelling savour— 'He gave himself for us an offering and a sacrifice to God, for a sweet-smelling savour' (Eph 5:2). Second. It is apparent, because it is said expressly that God for Christ's sake doth now forgive— 'Be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you' (Eph 4:32).