In this word 'curse' are two things comprised,

1. The reality of sin; for there can be no curse where there is no sin, either of the person's own, or made to be his by his own consent or the imputation of Divine justice. And since sins are made to be Christ's by imputation, they are his, though not naturally, yet really, and consequently the wages due. He hath made him to be sin; he was made a curse for us.

2. This word 'curse' compriseth, therefore, the punishment of sin, that punishment properly due to sin from the hand of G.o.d's justice, which punishment standeth in three things--(1.) In charging sin upon the body and soul of the person concerned; and hence we read that both the body and soul of Christ 'were made an offering for sin' (Isa 53:10; Heb 10:10). (2.) The punishment standeth in G.o.d's inflicting of the just merits of sin upon him that standeth charged therewith, and that is death in its own nature and strength; to wit, death with the sting thereof--'The sting of death is sin.'

This death did Christ die because he died for our sins. (3.) The sorrows and pains of this death, therefore, must be undergone by Jesus Christ.

Now there are divers sorrows in death--such sorrows as brutes are subject to; such sorrows as persons are subject to that stand in sin before G.o.d; such sorrows as those undergo who are swallowed up of the curse and wrath of G.o.d for ever.

Now so much of all kinds of sorrow as the imputation of our sin could justly bring from the hand of Divine justice, so much of it he had. He had death. He had the sting of death, which is sin. He was forsaken of G.o.d; but could not by any means have those sorrows which they have that are everlastingly swallowed up of them. 'It was not possible that he should be holden of it' (Acts 2:24).

For where sin is charged and borne, there must of necessity follow the wrath and curse of G.o.d. Now where the wrath and curse of G.o.d is, there must of necessity follow the effects, the natural effects--I say, the natural effects--to wit, the sense, the sorrowful sense of the displeasure of an infinite Majesty, and his chastis.e.m.e.nts for the sin that hath provoked him. There are effects natural, and effects accidental; those accidental are such as flow from our weakness, whilst we wrestle with the judgment of G.o.d--to wit, h.e.l.lish fear, despair, rage, blasphemy, and the like; these were not incident to Jesus Christ, he being in his own person every way perfect. Neither did he always endure the natural effects; his merits relieved and delivered him. G.o.d loosed the pains of death, 'because it was not possible that he should be holden of it.'

Christ then was made a curse for us, for he did bear our sin; the punishment therefore from the revenging hand of G.o.d must needs fall upon him.

Wherefore by these four things we see how Christ became our Saviour--he took hold of our nature, was born under the law, was made to be sin, and the accursed of G.o.d for us. And observe it--all this, as I said before, was the handiwork of G.o.d. G.o.d made him flesh, made him under the law, G.o.d made him to be sin, and also a curse for us. The Lord bruised him, the Lord put him to grief, the Lord made his soul an offering for sin (Isa 53:10). Not for that he hated him, considering him in his own harmless, innocent, and blessed person, for he was daily his delight; but by an act of grace to us-ward, were our iniquities laid upon him, and he in our stead was bruised and chastised for them. G.o.d loved us, and made him a curse for us. He was made a curse for us, 'that the blessing of Abraham might come on the Gentiles through [faith in]

Jesus Christ' (Gal 3:14).

FURTHER DEMONSTRATION OF THIS TRUTH.

Before I pa.s.s this truth, I will present thee, courteous reader, with two or three demonstrations for its further confirmation.

First. That Christ did bear our sins and curse is clear, because he died, and that without a mediator.

He died--'The wages of sin is death' (Rom 6:23). Now if death be the wages of sin, and that be true that Christ did die and not sin, either the course of justice is perverted, or else he died for our sins; there was 'no cause of death in him,' yet he died (Acts 13:28). He did no evil, guile was not found in his mouth, yet he received the wages of sin (1 Peter 2:22). Sin, therefore, though not of his own, was found upon him, and laid to his charge, because 'he died.' 'Christ died for our sins,' Christ 'gave himself for our sins' (1 Cor 15:1-3; Gal 1:4).

He, then, that will conclude that Christ did not bear our sin, chargeth G.o.d foolishly, for delivering him up to death; for laying on him the wages, when in no sense he deserved the same. Yea, he overthroweth the whole gospel, for that hangeth on this hinge--'Christ died for our sins.'

Object. But all that die do not bear the curse of G.o.d for sin.

Answ. But all that die without a mediator do. Angels died the cursed death because Christ took not hold of them; and they for whom Christ never prayeth, they die the cursed death, for they perish everlastingly in the unutterable torments of h.e.l.l. Christ, too, died that death which is the proper wages of sin, for he had none to stand for him. 'I looked,' saith he, 'and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me.--And he saw that there was no man, and wondered that there was no intercessor; therefore his arm brought salvation unto him, and his righteousness it sustained him'

(Isa 63:5, 54:16).

Christ then died, or endured the wages of sin, and that without an intercessor, without one between G.o.d and him; he grappled immediately with the eternal justice of G.o.d, who inflicted on him death, the wages of sin; there was no man to hold off the hand of G.o.d; justice had his full blow at him, and made him a curse for sin. He died for sin without a mediator, he died the cursed death.

Second. A second thing that demonstrateth that Christ died the cursed death for sin; it is, the frame of spirit that he was in at the time that he was to be taken.

Never was poor mortal so beset with the apprehensions of approaching death, as was this Lord Jesus Christ; amazement beyond measure, sorrow that exceeded, seized upon his soul. 'My soul,' saith he, 'is exceeding sorrowful, even unto death.' 'And he began,' saith Mark, 'to be sore amazed, and to be very heavy' (Matt 26:38; Mark 14:33).

Add to this, that Jesus Christ was better able to grapple with death, even better able to do it alone, than the whole world joined all together. 1. He was anointed with the Spirit without measure (John 3:34). 2. He had all grace perfect in him (John 1:16). 3.

Never none so soaked in the bosom of his Father's love as himself (Prov 8:23-30). 4. Never none so harmless and without sin as he was, and, consequently, never man had so good a conscience as he had (Heb 7:26). 5. Never none prepared such a stock of good works to bear him company at the hour of death as he. 6. Never none had greater a.s.surance of being with the Father eternally in the heavens than he. And yet, behold, when he comes to die, how weak is he, how amazed at death, how heavy, how exceeding sorrowful! and, I say, no cause a.s.signed but the approach of death.

Alas! how often is it seen that we poor sinners can laugh at destruction when it cometh; yea, and 'rejoice exceedingly when we find the grave,' looking upon death as a part of our portion; yea, as that which will be a means of our present relief and help (Job 3:22; 1 Cor 3:22). This Jesus Christ could not do, considered as dying for our sin, but the nearer death, the more heavy and oppressed with the thoughts of the revenging hand of G.o.d. Wherefore he falls into an agony, and sweats; not after the common rate as we do when death is severing body and soul--'His sweat was as it were great drops [clodders] of blood falling down to the ground' (Luke 22:44).

What, I say, should be the reason, but that death a.s.saulted him with his sting? If Jesus Christ had been to die for his virtues only, doubtless he would have borne it lightly, and so he did as he died, bearing witness to the truth, 'He endured the cross, despising the shame' (Heb 12:2). How have the martyrs despised death, and, as it were, not been careful of that, having peace with G.o.d by Jesus Christ, scorning the most cruel torments that h.e.l.l and men could devise and invent! but Jesus Christ could not do so, as he was a sacrifice for sin; he died for sin, he was made a curse for us. O my brethren, Christ died many deaths at once, he made his grave with the wicked, and with the rich in his death. Look how many thousands shall be saved--so many deaths did Jesus die; yet it was but once he died. He died thy death, and my death, and so many deaths as all our sins deserved who shall be saved from the wrath to come.

Now, to feign that these sorrows and this b.l.o.o.d.y agony, was not real, but in show only, what greater condemnation can be pa.s.sed upon Jesus Christ, who loved to do all things in the most unfeigned simplicity? It was, therefore, because of sin, the sin that was put into the death he died, and the curse of G.o.d that was due to sin, that made death so bitter to Jesus Christ--'It is Christ that died.'

The apostle speaks as if never any died but Christ, nor indeed did there, so wonderful a death as he (Rom 8:34). Death, considered simply as it is a deprivation of natural life, could not have these effects in a person, personally more righteous than an angel. Yea, even carnal, wicked men, not awakened in their conscience, how securely can they die! It must therefore also be concluded that the sorrows and agony of Jesus Christ came from a higher cause, even from the guilt of sin, and from the curse of G.o.d that was now approaching for that sin.

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 G.o.d towards him.

1. From the carriage of G.o.d. G.o.d now becomes as an enemy to him.

(1.) He forsakes him--'My G.o.d, my G.o.d, why hast thou forsaken me?'

Yea, the sense of the loss of G.o.d'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 G.o.d, he is all that time under sin, under our sins, and therefore thus accursed of G.o.d, his G.o.d.

2. Not only the carriage of G.o.d, but his dispensations, his visible dispensations, plainly declare that he stood before G.o.d in our sins. Vengeance suffered him not to live. Wherefore G.o.d 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 G.o.d 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 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 G.o.d 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 s.p.a.ce of six hours--to wit, from nine in the morning till three in the afternoon. No G.o.d 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 G.o.d 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 G.o.d; 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 a.s.signed from G.o.d but sin--'He was wounded for our transgressions, he was bruised for our iniquities; the chastis.e.m.e.nt 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 G.o.d; all which Jesus Christ bare in his own body upon the tree. I conclude, then, that my sin is already crucified 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, G.o.d never supposed him to be a sinner, neither did our sins become really his; G.o.d 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 G.o.d 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 G.o.d ever repute him so. Second. But that Christ stood before G.o.d in our sins, and that G.o.d 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 G.o.d 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 h.e.l.l, for they are the wages of our sins.

Answer. Many things might be said in answer to this objection; but briefly--First. What G.o.d 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 consequences that follow upon the charge. Let us then consider of both these things.

First. The charge is sin--G.o.d charge him with our sins. The person then stands guilty before the judgment of G.o.d. The consequences are--1. The person charged sustains or suffereth the wrath of G.o.d.

2. This wrath of G.o.d is expressed and inflicted on body and soul.

The consequences are--G.o.d 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 G.o.d, then despair, horror of h.e.l.l, rage, blasphemy, darkness, and d.a.m.nable anguish, immediately swallow him up, and he lieth for ever and ever in the pains of h.e.l.l, a monument of eternal vengeance.

Now that Christ underwent the wrath of G.o.d it is evident, because he bare our curse; that G.o.d forsook him, he did with strong crying and tears acknowledge; and therefore that he was under the soul-afflicting sense of the loss of G.o.d'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 G.o.d, therefore those things that flow from d.a.m.ned sinners could not flow from him.