The Works of John Bunyan, vol 1 by John Bunyan (best book clubs txt) 📖

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.

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, 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 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 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, tender-hearted, forgiving one another, even as God for Christ’s sake hath forgiven you’ (Eph 4:32).

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