intend and this does come on us by Christ made a Curse c. Sect. 2. Which Term cometh next to be somewhat explained And here I conceive are two things ever found in a Curse according to the sentence of the Law 1. First It either implieth an a Gen. 26.28 Ezek. 17.13 Gen. 49.7 imprecation of evil in case of a persidious violation of our Faith as in Covenants between equals or a b Gen. 24.21 Deut. 29.14 Dan. 9.11 donunciation of punishment from the Law of our Superiour in case of our persidious refusal or violation of the Covenant we were under by his just ordination by doing either of which the offender deserveth and draweth down the Curse by his falsifying or breaking with God when he was under a Covenant of obedience or Law of righteousness with promise of reward and blessedness 2. Secondly A curse implieth all that evil of sorrow and suffering which is cast upon the guilty by the avenging wrath of a contemned and provoked God vindicating the honour of himself and his Law by executing the fierceness of his displeasure on the falsifier of his just and holy Covenant So when God threatned to curse the perfidious people the Jews Isa 24.5 he first declares their sin They had broken the Everlasting Covenant they had dealt perfidiously therein and dishonoured God who will therefore avenge the perjury by a Curse that shall devour the earth and lay desolate those that dwell in it Isa 24.6 When God punisht the most unhappy and last King of Judah and his Princes with him for their perfidious breaking oath he did it by cursing them Ezek. 57.13 with 15. and 16. v. There is alwaies somewhat of Divine vengeance in the execution of a Curse and when God pronounceth the sentence with a Curse he executeth it in vindictive displeasure So Cain was judged condemned and punished Gen. 4.11 So are the workers of iniquity Mat. 25.41 Sentenced to a Curse and it is executed on them by an eternal avenging Justice and so was the Serpent condemned Thou art cursed In a word all that punishmnnt which the violation of a Righteous Law deserved and the violated Law threatneth and the violater is capable of suffering is comprised in this one word Curse Cursed is every one that continueth not in all things written in the Book of the Law to do them Gal. 3.10 From these things it in part appears what is the import of the third thing to be explained Sect. 3. What it is to be made and how Christ was made a Curse Now because there is a vast difference between these two viz. 1. The sinner's being made a Curse And 2. The blessed Jesus made a Curse I intend to speak somewhat of each distinctly so first sinners are cursed 1. Scelus patrando by breaking the Law of God which is the Covenant of Obedience binding every rational creature to voluntary constant and perfect performance of Duty The Angels who kept not their first habitation made themselves accursed thus scelus patrando falsifying in the Covenant of their Creatour So did man at first unhappily cast himself and his posterity under a Curse The transgressing creature is Faber suae miseriae maledictionis The framer or Architect of his own misery Now while sinning creatures are the sinless Redeemer could never be thus made a Curse 2. Secondly Lex maledicit poenam pecoanti minando The Law accurseth the sinner threatning just punishment determining what degree of punishment is just and proportioned to the crime Thus the Apostle a Gal. 3.10 As many as are of the works of the Law are under a Curse i. e. as many as are found seeking to justifie themselves by the works of the Law are by the Law convicted of transgression and so involved in a Curse which the Law threatens against all that are guilty for by sentence of this Law every one is cursed who continueth not in all things written in the Book of the Law to do them In this sense strictly and properly Christ was not made a Curse for in this sense the Curse presupposeth the person to have sinned 3. Thirdly Puniendo maledicit vindex The Judge maketh the offender accursed by inflicting the punishment deserved through sin when he adjudgeth the transgressour to that misery which the Law threatned and his misdeeds have merited So God the just Judge of Heaven and Earth threatned a Curse against the unhappy King of Judah Ezek. 17.15 16. So when he brings out the Curse against the false swearers Zech. 5.3 4. God makes him a Curse by executing the sentence of the Law upon him They are cursed whom God punisheth in Hell Mat. 24.41 Now as this presupposeth personal guilt or sin committed by him that is made a Curse it is not possible it should be applicable to Christ The Holy One of God 4. Fourthly The Actores Testes poenae ministri The Impleaders The Witnesses and Executioners of the penalty may in some sense be accounted among those that make the offender accursed Of all which I shall not speak more at this time 5. Lastly One may be made a Curse alterius reatum poenam ferendo by bearing another's guilt and punishment by a voluntary taking up anothers guilt or fault and undergoing the penalty thereof so that the Law Judge and Impleaders in the prosecution lay the punishment on the Substitute who is receptus inter Reos or rather receptus pro reis as the Lawyers if I mistake not their language speak In the Prophet's words Numbered with the transgressours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 53. ult so Christ did bear the sin of many Thus he was made a Curse by his voluntary susception of our guilt and his submission to the penalty of our sins And in the transacting of this Christ was contented which is that I apprehend peculiar to this Case and which I promised to unfold 1. To be accounted affinis culpae to be sent in the likeness of sinful flesh He had our sins laid upon him he did take them upon himself and so those sins which he could not either contrive commit or abet he was willing should be imputed to him This in the Apostle's words is He was made sin for us 2. Secondly Christ charged with our sins was made a Curse by engaging himself to abide the sentence of the Judge and Law menacing the sins imputed He that will for the good of another derive guilt on himself must resolve to abide by all the penal consequences which a severe Law and an impartial Judge will inflict on him Hence it is I suppose that the Prophet Isa 53. ult hath so closely joined these two He was numbred with transgressours and bore the sins of many The praecursory sufferings from the just hand of God who declareth his resolution to vindicate his Law and Government and who doth by Threats Terrours and Griefs in part poured out on the guilty partly execute his purposes and give them assurances
which lyeth a Curse indeed Now this duly considered will promote the increase of our graces The Communicant who can meditate on Christ dying a Curse for us may thereby excite his graces and exercise them to an improvement of them such meditations will be as lesser streams to a River which they greaten whilst they run in the same chanel A brief specimen of this will satisfie I hope and set the soul on work wherein for his help I shall shew him an Essay in a rude draught of this in eight following particular Graces which well become a Communicant 1. Humility and Self-abasement is unquestionably a Sacramental grace 1. Sacramental grace improved a grace we should Bring to exercise at and improve by the Sacrament of our Lord dying for us And the consideration of his death represented under the circumstances of a Curse is a very suitable and a likely means to effect this For it doth represent to our thoughts not only the sufferings of our dearest Lord and friend but convinceth us that it was our sin which procur'd this to him and that we must have been miserable for ever if he had not thus died Thus our sin and misery is set before us and these will humble a soul these will bow the generous courage and stoutness of the noblest and highest mind Misery alone cannot break the courage of a virtuous and innocent mind Nil conscire sibi c. A soul clear and approv'd to its self is an impregnable fortress And the spirit of a man will bear these infirmities Indeed a base and degenerous mind breaks into shivers under a load of crosses But the soul under sorrows or in danger of deserv'd misery reflecting on its own guilt and looking through the vileness of sin on the greatness of its sorrows is the more humble because more refined and excellent in it's temper principles and aims True lowliness of spirit or humility that is genuine may possibly first gush out in a tear from pain But it 's constant running is in tears for sin Misery may broach the vessel but it is sin that keeps it running Misery may make the best despised in others eyes sin makes him despised in his own Men will tread on a distressed fortune but the humble soul will tread on its sinful self And now serious Reader cast thine eye upon Christ made a Curse and suppose for thy self and then tell me what is first reflected on is not thy misery the title page of that great Volume of sorrows which Christ did bear for thee when he was made a Curse and underwent it in thy stead wa st not thou in danger of that Curse didst thou not dwell on the borders of an eternal infinite misery and wast thou not every moment in danger to be haled and thrust headlong into a prison of wofullest darkness and unspeakable sorrows Did not the Curse laid on Christ hang over thy head It was thy sin thy misery that Christ lay under and this will humble thee if thou hast any spark of spititual ingenuity if there dwell any generous dispositions within thy breast 1. For what is it to be cursed but to lye under the transgression of a righteous Law and what will abase an ingenuous spirit if the baseness of sin will not Humility is the judgement or opinion of its little worth arising from due sense of sin Humility what Thus did Moses instruct Irsael to be humble Deut. 9.7 12 22. 23. 24. shews them how great their sin had been and leaves then to say how little their opinion of themselves ought to be tells them how near they were to utter ruine when nothing but a Moses and his prayer was between them and the execution of that word Deut. 9.6 14. I will blot out their name from under Heaven Let thy soul renew the memory of thy sin when thou renewest thy thoughts of Christ's dying a Curse Remember thy sins and do as they Ezek. 20.43 Gen. 41.9 Loath thy self for all thy sins The remembrance of a fault made a Courtier blush In a Sacrament thou seest Christ dying an accursed death in his Curse thou dost or shouldest see thy own sin and with Ezra in another case Ezra 9.6 Thou shouldest be ashamed and blush to look up to Heaven For 2. Thou most righteous and just hast condemned me and judged what my fault is how great how vile it is in the Curse my Saviour did bear for me It was not a rash hasty and inconsiderate passion of a man that cursed the sinner but it was the just deliberate sentence of a wise and holy God who never curseth one that deserves to be blessed who never curseth before the creature hath sinned and deserved it How inquisitive is a good disposition if he be cursed as David by a Shimei 2 Kings 2.23 or as the Prophet reproached by the Boyes of Bethel or by a contemptible beggar How ready are best natures to enquire into the cause Have I given an occasion to this reproach Have I deserved it And how is he abashed and ashamed that any reason is pretended for unreasonable railing Now much more abashed is the ingenuous spirit when a sober man when a judicious observer of his own words as well as of other mens carriages shall condemn and adjudge him worthy of a Curse But here it is the Lord who adjudged thee to a Curse and canst thou remember this and not be humble and not reflect upon thy sin which provoked so just a Wisdom and such deliberate Justice to execrate thee David was humble when Shimei cursed because it might be God had said to him Curse David When thou receivest the Sacrament thou remembrest Christ whom God made a Curse for thee there God tells thee Thou hadst been forever cursed if Christ had non been once cursed There thou mayest see a holy wise just and infinitely excellent person displeased with thee and provoked against thee and surely such a sight will I am certain it should make thee abhor thy self and be humble 3. Farther thou hadst a fair and open tryal of thy Cause and it now stands in the greatest Court of Record in the world It is there registred that thou art the son or daughter of a tainted blood a child of an accursed stock In the first Adam God tryed and cast thee and told thee what thou must expect in the second Adam he shewed thee this Record stood firm the sentence unrepealed and if the blood of Christ dying and bearing the Curse for thee had not washt out the stain thou hadst remained still under a curse and stain It is accounted a glory in an Antient Family that the blood is not stained with any treasonable practices against the Soveriagn and it is a disparagement and diminution of their glory and greatness that the blood is embased by disloyal designs and attempts When thou receivest the Sacrament and seest Christ dying an accursed death
giving them rich Legacies At a Sacrament we may and should view Jesus Christ the Blessed One nailed to the Cross loaded with a Curse and dying an accursed Death that we might escape it Thus we owe our Peace to his Sacrifice our spiritual treasure to his will and testament our blessed hope and life to his accursed Death and by particular reflections on these we should awaken exercise and improve our graces The facilitating this work and the attaining this effect is the design of the following Discourse which doth first endeavour to promote grace by a particular improvement of Christ's Dying a Sacrifice for us let us then the other two having their due place begin with this great truth Our Lord Died a Sacrifice for us and under this notion ought we to commemorate his Death and in meditating thereon we may make an improvement of grace That I may proceed distinctly I resolve the whole subject into these following particulars 1. The general proof and confirmation of his DYing as a Sacrifice or Victim for us Cap. 1. 2. How this could be that a man should be a Sacrifice for us Cap. 2. 3. What particularly is contained in this being made a Sacrifice and so dying Cap. 3. 4. That these are fit foundation to lay for Sacramental graces and how our graces may be increased awakened confirmed and acted in due meditation on Christ our Sacrifice Cap. 4. seq CAP. I. Christ died a Sacrifice for us prefigured THE Holy Scriptures do abundantly testifie to us that Christ our Lord died our Sacrifice and Victim and so do the writings of all Christians who have treated of our Redemption and Salvation by Christ if you would have forein testimonies you require what is not needful and should we attempt to seek them we should lose our time and labour for no other Pen maketh mention of this but the Scriptures and the Pens which write after this Copy Now among other arguments the Scripture affordeth us these five for proof of Christ's Dying a Sacrifice 1. The Type 2. Prophecies 3. Promises 4. Historical declaration of it 5. Assuming it as a matter unquestionably true and certain of all which briefly in their order Sect. 1. This manner of Christ's Death viz. as a Sacrifice was prefigured and foreshewn in the Type thereof The very enemies of this Doctrine do not quite deny this though they doubt Socin lib. 2. c. 8. de Servatore or deny some particular places to refer hereto Let us however look to some few places of Scriptures where we may find Christ our Sacrifice in his Death typified out to us 1 Cor. 5.7 Christ our Passover is slain for us The allusion used by the Apostle proves that the old Paschal Lamb was a type of Christ and that Christ was the Antitype of the Paschal Lamb. Again Joh. 1.24 The Lamb of God which taketh away the sin of the world whether in reference to the Lamb daily offered or whether to the Paschal Lamb it altereth not the case It is a Lamb and a Lamb that must be slain in Sacrifice yea in an Expiatory Sacrifice to take away the sin of the world We are assured Heb. 9.22 that without sheding of blood there is no remission and we are sure 't is not every sheding of blood but it is the sheding of the blood of a Sacrifice which procureth remission of sins and this blood-sheding was not by opening and breathing a vein but by dying to take away sin The Baptist then applying unto Christ that antient and lively type telleth us that Christ was prefigured in his state life and death by it And that Heb. 9.23 24. tells us of patterns of things in the Heavens v. 23. and of figures of the True v. 24. yea v. 8 9. the whole Tabernacle and the service of it were a figure for the time then present Among other services that of Sacrifices is specified as a figure serving for the present until Christ should come and enter into the Holy Place without blood of Bulls and Goats but by his own blood v. 11 12 14. In a word the whole of Mosaical positive instituted service was a figure and type This part of the Law had the shadow of good things to come Heb. 10. v. 1. In Sacrificiis id manifestissimum quae Sacrificium expiationem Messiae praesignificabant Joh. Hoornbeek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de convertend Judaeis lib. 7. c. 1. pag. 452. This very thing is most manifest in the Sacrifices which did presignifie the Sacrifice and Expiation of the Messiah as the Learned Hoornbeek hath rightly observed to our hands from all which I do not ill to conclude that he died a Sacrifice to take away sin who was praesignified by the Dying Expiatory Sacrifices under the Law Sect. 2. Secondly It was foretold and by the Prophetick impulses of the infallible Spirit of God revealed to the Church of old that the Messiah should die and particularly that he should die a Sacrifice to expiate sin in this cause we have among others the testimonies of the Prophet Isaiah Isa 53.7 cap. 53.7 He is brought as a Lamb to the slaughter where possible may be more than a general symbolizing between the Innocency Humility and Sufferings of the Lamb slain and Christ typified thereby like enough there is a particular symbolizing between them both as they were Sacrifices the footsteps whereof I might trace out somewhat in 1. the word slaughter which Prov. 9.2 seemeth to be determined to the slaying of a Sacrifice And 2. in the word he is brought which Isa 18.7 expresseth the bringing of a present to the Lord. But much more in the word 3. Lamb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Lev. 5.7 12.8 22.28 Deut. 18.3 which is the very word that expresseth the Paschal Lamb Exod. 12.3 5. which was a Lamb to be sacrificed Deut. 16.6 And 4. from the place which parallel to this Act. 8.32 He was led as a Lamb to the slaughter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what kind of slaying this was A pecudum mactatione 72. alio nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocarunt Amos 5. v. 25. Cloppenb Schol. Sacrif pag. 3. let Rev. 13.8 determine where it is the Lamb of God slain from the foundation of the world Isa 53.10 If this be not full enough to our purpose yet the 10th verse affordeth a plain and express Prophecy of the Messiah's dying a Sacrifice Thou shalt make his soul an offering for sin Indeed the Hebrews read it conditionally if or when but then adds a promise what shall be the fruit and effect of his Dying a Sacrifice Now we do see the promise fulfilled in the numerous seed of Christ therefore with reason we conclude the condition performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si posuerit hostiam pro peccato reatu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie est dâ—lictum per Metonymiam significat oblationem pro delicto
that Christ by one offering hath effected This man saith the Apostle after he had offered one sacrifice for sins sat down on the right hand of God Heb. 10.12 For by one offering he hath perfected for ever them that are sanctified ver 14. He needed no more to offer any Sacrifice forsomuch as he had obtained Eternal Redemption by that one Sacrifice of himself and it was necessary he should once offer himself a Sacrifice because no other Sacrifices could purifie the conscience and clear from guilt Christ therefore did what was necessary and having done it sate down on the right hand of God expecting till his enemies were made his footstool and interceding that his Redeemed might be blessed with a full deliverance In one word the Apostle Ephes 5.2 tells us what Christ did and what acceptance it found with the Father Christ also hath loved us and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour Thus express is the Scripture in this point Sect. 5. Lastly It is more than once assumed and taken up as an unquestionable truth and of indisputable certainty So Heb. 8.2 we have such an High Priest who is set on the right hand of the Majesty in the Heavens Here it is assumed without particular proof that he had offered a Sacrifice before he sate down c. and so ver 3. makes it necessary he should have somewhat to offer and ver 4. assures us that the Levitical Priesthood and Sacrifices were examples and shadows of this our High Priest and the Sacrifice he hath offered which was more excellent than those typical ones were to this add Heb. 5.5 Christ made an High Priest and ver 6. a Priest for ever and after the order of Melchisedeck ver 10. Now whoever is an High Priest is ordained for men in things pertaining to God that he may offer both gifts and sacrifices for sins ver 1. Christ then our High Priest as such and because he is an High Priest for us must offer some sacrifice for us Now the blood of Bulls and Goats and in a word all corruptible things are secluded from being this sacrifice and the Lord Jesus in his own person is supposed and taken undoubtedly to be this sacrifice Without dispute the 9th chap. 25th verse speaks this truth for the Levitical High Priest went into the holy place with the blood of others but Christ did not so enter when he entred for he entred not in by the blood of Goats and Calves but by his own blood cap. 9. ver 12. did he enter into the holy place having obtained eternal redemption for us These with many more which might be added comprize what we affirm That the Scriptures do in many places assume it as a thing certain in it self that Christ died a Sacrifice for us To conclude this Chapter and this general head of our discourse in a few words thou who professest thy self a Christian either professest thy self a Christian either professest this truth or knowest not what a Christian is made up of and needest to be catechized in the principles of thy Religion to which I recommend thee for better instruction CAP. II. Christ a Man yet a Sacrifice for us and how this could be OUR next undertaking must be what standeth second in our Promise a discovery how this can be that a Man should be a Sacrifice Is it not an inhumane cruelty to offer a reasonable creature in sacrifice to God Are not the Nations abhorred as barbarously salvage and bloody who used it and hath not God expresly forbidden it How then could Christ so excellently and transcendently holy pure and innocent be made a sacrifice for us This I shall endeavour to answer in these following particulars Sect. 1. There is no doubt to be made whether sacrificing of men were abominable in the sight of God and sober men God infinitely detested it and sober men have unanimously condemned it This was and ever will be a bloody murthering of the creatures never an acceptable worshiping the Creatour He that was a murtherer from the begining and delighteth in the death of man put his Idolatrous worshippers upon this diabolical practice and they who exercised their pretended Religion in such sacrifices did sacrifice to Devils not to God Psal 106.37 and shed innocent blood ver 38. In which passage you see whom such sacrisicers worshipped and in what account they and their worship was had with God the Lord tells you truly who it was these men worshipped and what truly was the thing they did it was murther Israel had a strict prohibition against this practice Levit. 20.2 3 4 5. and God doth dreadfully threaten him that shall dare to do so The blood of Bulls or of Goats could not by their own worth please the Lord. The blood of man could not but by its cry to the Lord awaken him to an abhorrence of the deed and punishing the doer Sect. 2. Albeit none may shed the blood of man in Sacrifice yet the life strength and whole of man should be Sacrificed that is consecrated to spent for and offered unto God which in a borrowed or figurative manner of speech is called and well may be so called a Sacrifice The scripture gives this name where there is neither life of Beast or Man taken away The Contrite heart is a Sacrifice which God will not despise Psal 51.17 In this sense the Apostle would perswade the Romans to give up themselves their bodies Sacrifices unto God Rom. 12.1 And conversion of the Gentiles was an Offering or a Sacrificing of them unto God Heb. 13.15 Rom. 15.16 The praises we offer to God but much more the whole Duty of a Christian is a Sacrifice 1 Pet. 2.5 This Metaphorical Sacrificing our selves and ours is both our duty and acceptable to God Although none may in Sacrifice take away the life of another man or of himself yet every man ought to make his life a sacrifice unto God This kind of Humane Sacrifice is our Reasonable service Sect. 3. When the Scripture is expresse in any point I have noe reason to be doubting whether it were so nor liberty allowed to my curiosity to enquire how it could be so or to Dispute that it either could not be or that it ought not to be so My Faith tells mee and my Reason consenteth to it That it is so because God saith it and that it might well bee so because God hath done it God sent his Son in the likenesse of sinfull flesh this speaketh the Incarnation of Christ our Lord and for sin this speaketh the end why God sent him viz. that by a Sacrifice for sin hee might condemne sin in the flesh Rom. 8.3 ver And the same Apostle informeth mee 2. Cor. 5.2 That God hath made him to be sin for us and if you enquire how Christ was made sin I shall answer in the words of a learned pen viz. Hee was a Sacrifice not
for his own sin but for our sin Nimirum hostia fuit pro peccator non suo sed nostro Joh. Hoornbeek Socin Conf. Vol. 2. l. 3. cap. 1. Or if these places seem to be more obscure than to be clearly discerned by you who read them yet when you read that he is our High Priest Heb. 8.1 a minister of the true Tabernacle which the Lord pitched ver 2. That he was ordained to offer sacrifice answerably to the type ver 3. and all this by God's appointment either find me out a more likely sacrifice or conclude with me that he did by divine ordination offer up himself a sacrifice for us In the Apostle's words Christ being come an High Priest of good things to come by a greater and more perfect Tabernacle not made with hands c. Neither by the blood of Goats and Calves but by his own blood he entred in once into the holy place c. Who through the eternal Spirit offered himself without spot to God c. Heb. 9.11 12 14. In these words I say my doubts find a full answer My God tells me it was done and if my reason do not comprehend why it should or how it could be done yet it subscribeth the certainty which is revealed and the congruity of it because he hath done it who doth all things with wisdom and holiness Sect. 4. I answer that whoso will compare Christ with others in this case compareth those who cannot be found just equals there is a very great disparity between our Lord Jesus and any other who shall be compared with him and therefore I doubt not to averr that there must be allowed as great disparity in the thing debated as there was disparity between the persons albeit none else might yet he might do this extraordinary thing There are four things wherein he excelled all others As First He was absolute Lord of his own life he had power to lay it down for his if he so pleased John 10.18 I have power to lay it life downe This is more than an ordinary person can say of his owne life which he is accountable for to many others as to Governours Relations and such as he may benefit for whom he should live Christ therefore might manifest by an unusual and Extraordinary disposall of his life how he was more then ordinary men can be Master of his life Secondly He had power in his own hand to raise himself from the dead which is more then the combined power of created Agents could do for any man that should yield himself a Sacrifice for others He had power to take up his life again John 10.18 now this doth alter the case much others may not because they cannot rescue themselves from Death He might for having laid down his life and died for his he might resume his life and live as he doth to the unspeakable good and safety of his Thirdly He had special commission from God to do this Joh. 10.18 Now undoubtedly where the authority of the Father concurreth with the authority of the Son there can be no reasonable question asked why Christ might become a sacrifice for us when we may not become sacrifices for others The case is infinitely different 4. Fourthly and lastly Christ was Sacrificer as well as Sacrifice and that no ordinary person could say for himself if any other be made a Sacrifice the Sacrificer must be some other man who is under a strict law of God not to lay his hand on the life of his Brother so that if a strong impulse moved me to be Sacrifice for other yet as strong Prohibition lay on him not to touch my life But in this extraordinary Person both do concur he is the Lamb of God slain and he the great high Priest to offer it unto God Next I am engaged to enquire what is comprized in every such Sacrifice dying for him that offereth it and so what particularly is comprized in Christ's dying a Sacrifice for us In answer to this I conceive that every such sacrifice doth comprize really or intentionally these six things of which briefly Sect. 1. 1. Substitution or being set in the stead and room of the person or persous for whom it was to be offered Lev. 1.4 who brought the sacrifice was required to put his hand upon the head thereof and it should be accepted for him And Levit. 4.15 They must put their hand on the head of the Bullock c. by which ceremony was denoted the substitution of the sacrifice in the stead of him who brought it As in the substitution of the Levites for the service of the Temple instead of the first-born of all Israel Numb 8.10 The children of Israel shall put their hands upon the Levites for they are wholly given unto me from among the children of Israel instead of such as open the womb even instead of the first-born of all the children of Israel have I taken them unto me ver 16. Here the substitutions of these persons is signified by laying on of the hands of Israel so also in sacrifices Sect. 2. A second thing contained in a Sacrifice was the imputing or transferring of guilt and crime the Sacrifice stood charged with sin and guilt The Hebrews had the same name for sin and sacrifice as it is well known to every sinatterer in their tongue or customs and the Apostle doth imitate them when he affirmeth that Christ was made sin for us Lev. 10.16 2 Cor. 5.21 Rom. 8.3 for sin Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. a sacrifice for sin Levit. 16.16 The sin-offering did bear iniquity viz. the iniquity of the Congregation and the Scape-Goat had the sins of Israel put upon it Hazazel â—hircus peccati atque omnes iniquitates Israelis super illum sunt juxta illud feret c. Rabbi Eliezer and the Goat did bear the iniquity and carry it away into a land of forgetfulness Levit. 16.21 22. Whatever sacrifice for sin either the superstition and will-worship of men without direction from God did substitute in their own stead and did offer for their own sins on it they thought they did transferre both their crime and its guilt and hence promised an impunity to themselves And whatever Sacrifice by God's own appointment was offered for expiation of sin had certain ceremonies prescribed whereby was signified this transfering of guilt this imputing of the crimes of the offerers Sect. 3. 3. The Substitution Imputation were followed by a confession of the offerer acknowledging his offence against his God whom he did tacitly at least justify as one who was injured by the offence and who might justifiably destroy the offender Every one confessed his guilt who brought an Expiatory Sacrifice There needs no other evidence of my crime than my own entreaty that my Sacrifice may expiate for me who prays for a pardon confesseth by his guilt he needeth a pardon If the Poet had not spoken of transgressors and
is a matter of justice not to condemn a person for whom satisfaction hath been made and it is matter of mercy to acquit him through another's sufferings who stood condemned for his own offences or if we judge as fit we should that neither the justice or mercy of God will permit he should be condemned for whom Christ died a Sacrifice we can conclude no less from such a death than the absolution future acquittance of a Believer whose Sacrifice Christ died who hereby hath as Isa 43.4 born our griefs and carried our sorrows i. e. the punishment due to our sins for the which he hath suffered and made satisfaction Say the Generva Notes in loc yet what follows ver 5. is fuller Vt integrae essent res nostrae nobis bene esset c. placuit c. verbera plagas quas nos commeriti eramus filius susciperet c. Castigatione verberibus filii reconciliati sumus Patri efferbuit ira Patris Fozerius in loc He was wounded for our transgressions the chastisement of our peace was upon him and by his stripes we are healed The strokes and blows which we deserved the Son took upon him to the end that our affairs being restor'd it might be well with us c. by the chastisement and stripes of the Son we are reconciled to the Father and the anger of the Father hath asswayed and ceas'd towards us Whoso can look with the eye of faith on Christ thus dying Chrîstus Dominus pro peccatis nostris dolore affectus est ergo peccata nostra deleta ergo ira Dei remisit conseditque ergo reconciliatus enim nobis ergo pax integritas salus omne bonum in nos dimanavit Fozerius may in the words of the late mentioned Commentatour triumph Christ the Lord was grieved for our sins therefore our sins are blotted out the wrath of God is appeased and ceaseth God is reconciled to us therefore peace restitution salvation and every good thing hath flowed in to us But one thing possibly may be suspected viz. Albeit such an atonement and reconciliation be made now yet may not wrath at last break forth in fury to the utter condemnation of the soul which now hath its pardon To this I shall answer by subjoyning 4. That Christ Died a Sacrifice which he himself offered through the Eternal Spirit to the end that he might purge our conscience from dead works that we might serve the Living God as Heb. 9.14 By which one offering he hath perfected forever them that are sanctified Heb. 10.14 Which great Truth the Apostle confirmeth by an Argument drawn from the very letter of that Covenant which is confirmed in this Sacrifice according to which Covenant God promiseth remission of sins so ver 17. Their sins and iniquities will I remember no more Now where remission of these is there is no more offering for sin ver 18. The ground whereof is the perfect Reconciliation wrought for those to whom God doth grant remission of sin so that hence I may justifiably argue from the real expiation made at first to the perpetual continuation of it by the blood of this most perfect Sacrifice Let our Faith therefore be directed to fetch our absolution from guilt and condemnation let us ensure this to our selves through Christ dying our Sacrifice and take that comfort to our selves he hath by one offering for ever perfected them that are sanctified And he is able to save to the uttermost all that come unto God by him Heb. 7.25 Sect. 2. 2. The second Disquiet of the soul I mentioned was a fear lest it should lose the refreshing apprehensions and sweet enjoyments of the Divine Favour how much this would disturb the peace of the soul I am not here to discourse having said all I intended already on it But now it is my business to shew that Christ's Death as our Sacrifice is sufficient to prevent this fear or to secure unto the soul an enjoyment of the Divine Favour which I now attempt to shew 1. In that this Sacrifice duly apprehended by us doth very much abate of the ground of our fears of the withdrawing the Divine Favour from us Now the apprehension of the dread and terrour of spiritual desertions ariseth from our doubts that they are but precursory to a final and eternal displeasure that they are but the Primordia dolorum the beginnings of sorrows that the full measures will be at last for everlasting poured out upon the soul Oh this afflicts This Will God be gracious no more is the sword which wounds to the heart and whilst this fear abides on the soul it can take no rest Now see Christ our Sacrifice hath atoned vindictive displeasure reconciled us to God delivered us from wrath to come so that undoubtedly these present seasons of darkness are but seasons These sorrows may endure for a night but joy cometh in the morning Christ in the merit of his blood doth ever appear for me with God though God appear not to me now as of old yet I shall enjoy him 2. Christ Dying a Sacrifice for us hath now changed the nature of all our afflictions and turned them into wholsom corrections and into necessary exercises of our graces not onely our outward afflictions are so changed that there remaineth not any deadly poyson in them but our spiritual troubles among which this I speak of is to be accounted chief these are much more altered in their nature as indeed it was expedient they should for as they sink deeper into the soul and do more speedily seize the spirit and have an immediate influence on the soul so they would be of more dangerous consequence if they retained an unrebated poyson in them These would undo the soul whereas outward afflictions can approach to the soul but intermediately and being kept still about the outworks can only disquiet alarm cannot kill the soul nor its comforts Now we are beholden to the excellency of this Sacrifice for this By this sacrifice our afflictions are rendered only corrections whatever is vindictive and which the soul cannot beare is derived upon our Sacrifice being hereby secured from wrath For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Rom. 5.10 The Apostle argueth from our reconciliation once effected unto our salvation in due time to be accomplisht And happy they who have Christ once dying a Sacrifice to make their peace but ever living a merciful and a faithful High Priest to maintain their peace with God Such he is to all for whom he is a Sacrifice 3. In midst of spiritual desertions Christ our Sacrifice preserveth inviolate the state of our peace though we have not the sense and sweetness of that peace The Covenant of peace between God and the soul standeth unaltered still and this in the vertue of this blood of Christ our
he will farther proceed These being but the beginnings of sorrows are a part of the Curse issuing from the Law and inflicted by one who hath power to fence his Law by them Thus Christ exposed himself to the sad consequences of our imputed guilt and being pleased to interrpose himself between us and the praevious penalties of our sin was made a man of sorrows and acquainted with griefs whilst he did bear our griefs and carry our sorrows Isa 53.3 4. The oppression and injustice he did meet with from the world was a fruit of that Curse he was made for us These things did he suffer in life whose love to us brought him to bear the Curse 3. Thirdly Christ made a Curse for us compriseth the exquisite pains and open shame of his Death for our sin It is death which is most legibly the execution of the Curse of the Law on sinners and as then they find themselves accursed indeed when their own guilt hath in death overtaken them so he that made himself a Curse for them found in his death on the Cross the weight of that Curse which he did bear for sinners Therefore do I suppose it was by Divine Providence ordered that the kind of death Christ did undergo should be in the sentence of the Law an accursed death that we might more clearly discern the import of it and see as our deliverance by it so our danger without this death of Christ He was cut off from the land of the living Isa 53.8 And when this was effected it appeared that for the transgression of his people this stroke was upon him as that verse hath it Though the impenitent sinner be alwaies under the smaller measures of a Curse yet when he dieth Solomon observeth he dieth accursed The sufferings our Lord Jesus Christ underwent in his life were likewise the scattering drops But the black and violent showre of our deserved Curse was poured down on him at his Death Fourthly and lastly Christ made a Curse and in death bearing it was to suffer under the strokes of vindictive Justice pleading the cause and vindicating the honour of the Law and Law-giver which by the transgressions of sinners had been contemned and violated This as hath been observed already is one ingredient in the Curse and herein do chastlsements greatly differ from punishments strictly taken for in chastisements there is no vindictive justice avenging the quarrel in order to satisfie Divine Justice to attone the wrath of God it is all in order to the humbling melting purifying us that we may seek and obtain mercy But now when vindictive punishments strictly taken are executed it is in order to the cutting off and destruction of the obdurate sinners they as enemies lying under the wrath of God and his curse which is most evident in the execution of the last unchangeable sentence of Condemnation past upon the impenitent unbelieving and self-destroying world at the day of God's dreadful Judgment Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels Matth. 25.41 You do not I hope doubt whether it be the veâ—geance of an angry God which the damned in Hell suffer and there is as little ground of doubt whether they suffer this vengeance in Hell to satisfie the Divine Justice neither is it to be doubted but all they suffer is comprised in that Curse pronounced Depart from me cursed Now then answerable to what hath been said as the condemned under their own deserved Curse suffer in order to satisfie Divine vindictive Justice for their own offences so Christ made a Curse and bearing the Curse for us did bear it in order to make satisfaction for us that we might obtain deliverance and that avenging wrath might not fall on our heads since that we are no more under the Curse deserved by us but under the Blessing procured for us by Christ He trod the wine-press of his Father's wrath alone his stripes were so smart and grievous that by them we might be healed Isa 53.5 God did not spare him when he gave him up for us Rom. 8. Let this then suffice for these particulars In summe To be made or bear the Curse is to stand charged with guilt to be threatned with punishment to be cut off by the execution of that punishment to the end Justice may be satisfied on the person who is made a Curse So that you may now see what it was that Christ was made for us and what he underwent for our sakes He took upon him our sins in the guilt of them exposed himself to the dreadful threats of a severe but most righteous Law and whereas sin inevitably must be punished he submitted himself to that also and in love to us saved us from ours by his own punishment wherein he satisfied Divine Justice and averted that Curse which inevitably would have fallen on us from the wrath of God provoked against us by our sins by this 't is clear Into this capacity he put himself the Law found him and under this capacity process went out against him and he died for us to redeem us from the Curse and to invest us with the Blessing I pass now to the second thing proposed viz. To the confirmation and proof of this 2d General proposed That Christ did die thus for us a curse was both threatned and executed upon him 2 Cor. 5. ult He made him who knew no sin to be sin for us There is an elegancy in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made him sin The Apostle doth not say he made him a sinner but he made him sin that it might the more evidently appear how he did bear what was threatned against sin the Curse coming on us as an effect or consequent of sin He who was made sin for us exposeth himself to that sad effect and taketh on him the Curse due to us and being found so charged must die to remove the Curse from us This Text of the Apostle in effect then saith That Christ had our sins imputed to him bore the Curse of them and that for our good viz. That we might be made the righteousness of God in him That we might be accounted and treated as righteous ones which in effect is the same with what we have already said That Christ was made a Curse and so died for us that we might with righteous ones live and possess the blessing It is not to be doubted that Christ made sin for us was thereby made a Curse for us and therefore died bearing that effect of our sin vindicating the honour of the Law which we had transgressed and satisfying the Law-giver whom we had provoked In a word Christ made sin for us underwent the Curse our sin deserved and the Law threatned that in our stead he might satisfie Justice and that mercy might give the blessing which we needed and the Gospel promiseth or in the Apostle's own words that the blessing of
Abraham might come on us Gentiles Again the Apostle Rom. 8.3 tells us God sent his Son in the likeness of sinful flesh and for sin condemned sin in the flesh In which words you read expresly that God sent his Son and that he sent him in the likeness of sinful flesh not by inherent vice but like it through imputed guilt and obnoxiousness to the Curse both which lay on all flesh that had sinned and both which was laid on him who thus appear'd in the likeness of sinful flesh in which capacity he appear'd not only to the world which judged him whom they knew not nor only to his enemies who did maliciously slander him they hated but he presented himself to God in our stead bearing our Sin and Curse for removal of both which he was made a Sacrifice an Expiatory Sacrifice which the Text expresseth concisely by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our Interpreters in the Margin have rightly explained A Sacrifice for sin this being the proper import of the phrase as is evident to all who are able and willing to compare the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greek Translation of it by the Lxxii In the places cited as Levit. 4.3 14.28 32. Numb 6.11 16. cap. 7.16 22 28 34 40.46 c. Neh. 10.33 Ezek. 40.40 42.13 Psal 40.6 In all which and many more which might be cited The Greek Interpreters use the same phrase the Apostle doth when he assures us God sent his Son in the likeness of sinful flesh that by him made a Sin-offering or a sacrifice for sin he might condemn sin but save the sinner In one word he that was sent to be a sacrifice for sin must die and bear the imputed guilt of the sins of the persons for whom he is a sacrifice and consequently die under a Curse To these add we that of the Prophet Isa 53.5 where the Prophet doth thrice over in very emphatical words foretell what the Jews would judge of Christ under his sufferings they would esteem him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stricken b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smitten and c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afflicted of God as if he had been a notorious sinner stigmatized by the just hand of God inflicting Curses on him Thus the blinded malice of the Jews lead them into blasphemous mistakes of the person and the surferings he underwent d The Gattaker on Isa 53.4 They thought him thus handled by God in a way of vengeance 〈◊〉 his sins The Jew understood the import 〈◊〉 â—heir own language but they understood 〈◊〉 â—he true cause of the dolorous curses and sufferings the Messiah died under Whatever wrath curse or vengeance is implied in the phrase he did bear it to remove it all from us we sinned and should have died accursed but he was made a Curse to free us Again vers 5. the Prophet tells us he was wounded for our transgressions so we read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tho. Gattaker Annot. in loâ— but some observe the word denoteth a polluted person or one that is prophaned Now by the Law every polluted thing or person was judged accursed When the Rulers of the Sanctuary are prophane and God punisheth for it Jacob is made a Curse Isa 43.28 And of the polluted defiled or prophaned the Law determineth he shall die the death Exod. 31.14 He shall be cut off Lev. 19.8 22.9 Numb 18.32 So that by the Law a polluted person is in danger of that death which the Law calls a Curse and when such are used as polluted they are cut off and die under a Curse denounced by the Law And thus was Christ wounded for our transgressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we had really polluted our selves and were prophaned by our sins which we had committed But He the Holy One of God was first burthened with our imputed sins lookt on as one standing in the stead of polluted ones and used as they deserved that they might be blessed which they deserved not Thus also vers 6. He laid on him the iniquity of us all Guilt imputed and punishment inflicted from both which the consequent is The person so used dieth an accursed death which is 〈◊〉 we are to prove Since then God laid 〈◊〉 iniquity of us all on his Son who was 〈◊〉 tent to bear it we may very confiâ—â—◠〈◊〉 conclude that our iniquity will be the cause of his death and that this death will have a Curse intermixed with it that it may be sufficient to redeem us from the Curse due to our iniquities There is one place more which I might urge viz. Phil. 3.7 He took upon him the form of a servant and in that capacity did humble himself unto death even the death of the Cross saith the Apostle which passage possibly is not enforced to speak other than its own proper sense if it be thus explained He took upon him the form of a servant i. e. put himself into the state and condition of an accursed person and so died for them he loved and represented The Scripture doth sometimes use this manner of speech to express a Curse on a man or on his posterity so a Gen. 9.25 26. Cham's Curse is expressed so is the Curse of b Gen. 25.26 Esau expressed The elder shall serve the younger applied by the Apostle to prove Jacob and his seed blessed and to evidence Esau and his seed left out of the blessing and consequently abandoned under a Curse Israel's misery in Aegypt emblem of a cursed state was servitude in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of bondage Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of a servant in which Christ appear'd bespeaks his appearance under a Curse for us And in this conjecture on this place I am confirm'd by the authority of Erasmus on this place Jam quod accepit formam servi non proprin referri videtur ad buinanam naturam assumptam sed ad speciem similitudinem hominis nocentis enjus personam pro nobis gessit dum slagellatur damnatur crucifigitur Now saith he that he took the form of a servant seems not to be referred properly to the taking of the Humane Nature but to the taking of the species and likeness of a guilty person whose part he bore for us when he was scourged condemned crucified Thus far that learned Pen. But let this conjecture be of what weight it will be there are places enough already urged to make good the Truth Christ in our stead appear'd under a Curse and so died an accursed death that by this means we might live in hope of a blessed life and as the Text hath it that the blessings of Abraham might come on us Gentiles and that we might receive the Spirit viz. both of Sanctification to enliven us to our duty and of Adoption to ensure us of an hoped reward and so be delivered from servitude and misery of sin in
see then it is self-deceiving flattery to hope for the love and favour of God whilst I love my sin and continue in it if I will have his love and escape his hatred I must leave off sin for he hateth all the workers of iniquity Psal 5.6 He hateth the evil way Prov. 8.3 I must either leave the evil way or perish in his hatred For none ever escaped perishing who by continuing to sin provoked his displeasure and wrath against them Resolve therefore as becomes a man O my soul fly and hasten thy flight from wrath to come prevent the misery of being hated and accursed of thy God cast off thy sin cease to do evil and then God will cease to be angry There cannot be any thing in sin to compensate thee to reward thee for the loss of the favour of God Sin can never heal the wounds which the hatred of God will make in thy soul Poor creature thou wert better have all the men on Earth and all the finite invisible powers of light and darkness to hate thee thou mightest bear this than have one God to hate thee thou canst never bear this In fine therefore saith the believing serious and considerate soul I will not hazard I will not run the venture and danger of divine displeasure of the hatred of an Almighty God for I see in the Curse which my Lord lay under what I must lie under for ever if I will by continuing longer in sin own my former sins pull the punishment of them upon my self and love that which my God so perfectly hateth I will every day labour to hate that with perfect hatred which my God hateth I will seek his love by a present separation and divorce from sin I will this day renew my purpose and attempts to leave my cursed sins for God hath renewed my thoughts of his hatred against sin by the renewed remembrance of Christ dying a Curse for my sin Fourthly In the renewed thoughts of this kind of death The Believer hath the renewed sight and evidence of a death hanging over the head of every sinner which of all deaths is the most dreadful which is fullest of horrours and soul-tormenting fears Death is the King of terrours though represented and cloathed in the lest dreadful manner it can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotel No kind of death but is terrible enough but of all this is the most terrible and only to be feared it is this at the heels of the other that makes it dreadful It is a most undoubted truth that every one continuing to sin and so dying shall die under a Curse for his own sin though the sinner should live to an hundred nay to many hundred years yet if he live and die a servant to his sin he shall die accursed and this we may be sufficiently assured of by the accursed Death of our Lord for he died so for as much as the sins of God's Elect and chosen ones were laid to him he was loaded with them and all the guilt of them was charged on him and therefore was he punished therefore he died in such a manner He was made a Curse because the guilt of our sins was laid on him and punishment due to that guilt inflicted on him Nothing more certain He was wounded for our transgressions Isa 53.5 He bare the sin of many ver 12. He his own self bare our sins in his own body on the tree 1 Pet. 2.24 And all this evidently set forth before our eyes so that the serious and considering soul soon comes to this conclusion that whoever doth bear the guilt of sin he must die a Curse for it and he needs no other proof of it but this Christ did bear guilt and this brought him to a cursed Death Now then he begins to argue the case with himself Can I continue in sin and not bear the guilt of sin Can I yield my self a servant to sin and yet not be accounted a servant of sin Can I do the works of iniquity and not be thought by judicious and wise men a worker of iniquity How much more will the just and righteous God occount me so When I do any fact for which the Law of man will call me to account can I do the fact and the Law not impute it to me It is most sottish folly to continue in the service of sin and to flatter my self that I shall not be accounted a servant of sin or to hope I shall not be loaded with the guilt of my sin And it is no less folly to think that we may lye under the guilt of sin and yet not sink under the importable burthen of a Curse No no either I must leave my sinning or I must die that Death which of all is the most terrible I must be a Curse under the wrath of God Now therefore resolve what thou and I shalt do God proposeth a Christ dying a Curse for thee to encourage thee to leave sin or to shew thee what thou must trust to if thou live in sin He preacheth to thee this Doctrine Life through Grace if thou wilt obey if thou wilt renounce thy evil way for then thy Saviour shall be thy Peace bear thy Guilt and endure thy Curse or else Death if thou wilt still refuse to convert and leave thy sin And let me tell thee it is Death with a Curse and consider thou whether thou canst endure it and let me ask thee these few questions 1. Dost thou not believe that there is somewhat more in Death when it is sharpened with this sharp and piercing sting Dost thou not think that the Curse doth add unto the dread and fear of Death When God proclaimeth any one blessed in death dost thou not perswade thy self that God taketh away much of the terrour of death if so then certainly when God addeth a Curse with death he addeth terrour to it and thou must confess it also if thou wilt consider it Now then say Canst thou contentedly think of dying for thy sin Canst thou think of doing more than dying for thy sins Vntil that time be come wherein thou canst say thou wouldest be willing to suffer more than death for sin thou should'st not be willing to serve sin any more in thy life I know when we come to die we shall judge sin unworthy of such a pledge of love or service as one pang or one fear or one sigh for its sake oh then we shall say He loved sin too much who for sin's sake added the lest pang to death Whatever thou dost therefore leave to sin lest tlou add the misery of a Curse to thy death 2. Let me ask thee Is there no manner of dying which is a terrour to thee more than ordinary If thou wert now to die and mightest chuse thy death wouldst thou chuse any that were full of pains or loathsomness or both these continuing long Are there not some kinds of death from which