Galatians 3:10 For as many as are of the works of the law are under the curse: for it is written… The way to Christ lies through the sense of misery. 1. The attribute, "cursed." This curse is the penalty of God's violated law, and so an evil of punishment. This evil of punishment being assigned by Divine justice, must be proportionable to the evil of sin. 2. There is the subject expressed as fully and pregnantly as anything in Scripture. Here is no less than a threefold universality; it extends to all persons, times, things. (1) It is extended to all persons, ever one. It is not some; for so, many might escape. It is not many; for so, some might escape. It is not the greatest part; for so, a considerable part of mankind might be excepted. It is not all; for that might be taken, for some of all sorts; for so, some of every sort might be exempted. But it is every one, simply and absolutely; universal, without restriction, without exception; every one, Jew and Gentile. Adam himself not excepted; the curse seized upon the root, and so diffused itself into every one of the branches. Nay, the second Adam, Christ himself, is not exempted; he taking upon him our sins, came under our curse. Sin and the curse are inseparable. Where-ever sin is, the curse will be, even there where sin is but by imputation. (2) It is extended to all times. "That continues not." It is not enough to begin well, it is not enough to persist long, if at length there be any desisting from a practical observance. Wherever there is a breach, the curse enters. (3) It is extended to all things. I. PREMISE SOMETHING BY WAY OF CAUTION. That the expressions may not be mistaken (when I say "the least sin") observe there is no sin absolutely little. Every sin is big with guilt and provocation. If we speak absolutely, every sin is great; but if we speak comparatively, some sins are greater than others. Astronomy teaches us that the earth, compared with the heavens, is of no sensible magnitude, it is but like a point; yet considered in itself, we know it is a vast body, of a huge bulk. Compare an idle word with blasphemy, it will seem small; or a vain thought with murder. Ay, but consider these in themselves, and they are great sins. There needs no other proof of this than what I am to undertake in the next place. They make liable to eternal death. II. ARGUMENTS. 1. From general testimonies of Scripture (Romans 1:18; Romans 6:23, etc.). 2. From instances in some particular sins which pass for small in the world. (1) Omission of good (see Jeremiah 10:25; Matthew 25:30, 42, 43). (2) Secret evils, those that are confined to the heart, and break not out into visible acts. Men are apt to think that the Lord is such a one as themselves, that he will take little notice of those things which men cannot take notice of, and therefore are secure if no pollutions taint their lives, whatever evils lodge secretly in their hearts. But this is a delusion too (Ecclesiastes 12:14). (3) Idle words, how fearless or careless soever ye are of them, are sufficient to bring you under the curse (Matthew 12:36, 37). (4) Vain thoughts, the unaccountable vagaries of the cogitative faculty, the mere impertinencies of the mind, are of no less concernment to the soul than everlasting condemnation (Acts 8:22). Evil thoughts, while not forsaken, are unpardonable, they are such as infinite mercy will not pardon; and what then remains for these but a fearful expectation of judgment and fiery indignation? (5) Motions to sin without consent. Such motions as, arising from our corrupt natures, are suppressed, stifled in the birth, these expose to the curse. For the law requires a conformity to itself, both in qualities, motions, and actions, but such motions to sin are a nonconformity to the law, therefore sinful, and consequently cursed; for the penalty annexed to the law is due to every violation of it. 3. From the object against which sin is directed. The least sin is infinitely evil. 4. from the continuance of that law which at first made eternal death the penalty of the least sin. III. APPLICATION. 1. For conviction. (1) To sinners, in whose lives the characters of wickedness are so large and visible, as he that runs may read them. These words should be to you as the handwriting on the wall to Belshazzar (Daniel 5:6). (2) To formal professors; those who think their condition good because they are not so bad as others; think they shall escape the curse merely because they have escaped the visible pollutions of the world, who are apt to say with the Pharisee (Luke 18:12), "I am not as other men are, extortioners, unjust, adulterers, or even as this publican." It may be thou dost not act that wickedness which is frequently perpetrated by the sons of Belial amongst us. Oh, but let thy conscience answer, Dost thou not omit the exercise of holiness and mortification? Dost thou not omit, in whole or in part, the duty of religion and godliness? 2. For exhortation. (1) To those that are under the curse. Make haste for deliverance. "The Lord has laid help upon One that is mighty," upon Christ, who was only able, who was only willing, to bear man's curse, who is both able and willing to deliver sinners from it; but then you must come to Him for deliverance, in a way honourable to Him, prescribed by Him. You must resign up yourselves wholly unto Christ, as your King, your Redeemer. (2) To those that are delivered from the curse. You whom Christ has redeemed from everlasting wrath, you whom He has saved from going down into the pit, you whom He has rescued from these everlasting burnings, oh praise, admire, adore, rejoice in your Redeemer. How will they draw out your affections to Christ! (3) To all. If the least sin bring under the curse, then look upon the least sin as a cursed evil. Let your apprehensions, affections, actings, be answerable. Say not of any as of Zoar, "Is it not a little one?" etc. Hate the least sins as you hate that which is destructive, that which will destroy the whole man. But to enforce this more distinctly, let me represent to you the heinousness of the least sins in some particulars. Nor will I digress; the considerations will be such as have a near affinity with the truth, and such as do tend to confirm and illustrate it. 1. There is something of atheism in these small sins. It is atheism to deny there is a God, to deny the Lord to be God. Now, these less sins are a denial of God; if not expressly, yet by interpretation; if not directly, yet by consequence; for he that denies any excellency to be in God which is essential to Him: denies Him to be God. 2. There is something of idolatry in these small sins. But now, in admitting these small sins, we prefer other things before God, and so give that worship to others which is due only to God. 3. There is something of murder in admitting the least sin. The least is a deadly evil, of a bloody tendency, as to the life of the soul (Ezekiel 18:20). He says not, "that sinneth thus and thus, that sinneth in this or that degree," etc. (Romans 6:21). No matter how small the seed be, the fruit is death. The least is a deadly evil, and that should be enough to make it formidable. A spider may kill, as well as a lion; a needle run into the heart or bowels may let in death, as well as a rapier or cannon bullet; a small breach neglected may let in the enemy, and so prove as destructive as if all the walls and fortifications were thrown down. Sin is compared to poison, the poison of asps (Psalm 140:3), and the venom of dragons (Romans 3:8; Deuteronomy 32:1.). Now a drop of such strong poison may kill as well as a full draught. 4. The least sin is a violation of the whole law, and therefore more heinous, of more dangerous consequence, than we are apt to imagine. There is in the least sin, as in plants (and other creatures) a seminal virtue, whereby it multiplies itself. The seed at first is a small inconsiderable thing, but let it lie quietly on the ground, it will take root, grow into a bulky stock, and diffuse itself into a variety of branches. A sinful motion (if not stifled in the conception) will procure consent, and consent will bring forth into act; and one act will dispose to others, till custom have begot a habit, and a habit will dull and stupefy the conscience. 5. The least part of the law is more valuable in God's account than heaven and earth; a tittle of the law of more account than the whole fabric of the world. He had rather heaven and earth should perish, than one iota of the law (Matthew 5:18). First, heaven and earth shall vanish, rather than the least letter, one ἰωτα, rather than the least apex, the least point, one χέραια of the law shall pass away. So much more valuable is the law, etc., as He seems more tender of the least point of this, than of that whole fabric. 6. The least sin is the object of infinite hatred. The Lord infinitely hates the least sin; He hates it, is not only angry for it, offended with it, grieved at it, but He hates it; He hates it perfectly; there is not the least mixture of love, liking, or approbation, nothing but pure hatred. 7. There is more provocation in the least sin against God, than in the greatest injuries against men. Let all the injuries imaginable be put together, the total sum of them will not amount to so much as a single unit against God. The dignity of the person puts an accent upon the injury. 8. The least sin requires infinite satisfaction. Such an injury is the least sin, as nothing can compensate it, but that which is of infinite value; this is grounded upon the former. 9. The least sin is now punished in hell with those torments that will last for ever. Hell is the reward of the least sin, not only in respect of its demerit, but in regard of the event. 10. The least sin is worse than the greatest punishment. 3. For information. (1) See here an impossibility for a sinner to be justified by his observance of the law, or according to the tenor of the first covenant. The law requires to justification a righteousness exactly perfect; but the best righteousness of fallen man is as a rag. It is not only torn and ragged, but spotted and defiled. (2) See here the dangerous error of those who make account to be justified and saved by works; by their conformity to the law, or observance of it. The apostle is express (ver. 10). An imperfect observance of the law leaves the observer under the curse, but all observance of the law by fallen man is imperfect; no observance of all, no continuing in the observance of all, imperfection in both. (3) See here the necessity of Christ. Get lively apprehensions of your necessity of Christ. Walk continually under the sense and power of these apprehensions, and be often making application of the blood and mediation of Christ to your souls. So hath the Lord ordered the way to salvation, as that every one should see a necessity of Christ; a continual necessity of Him, and a necessity of Him in all things. And it is evident upon this account, because "cursed is every one that continueth not in all things to do them." (D. Clarkson, B. D.) Parallel Verses KJV: For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. |
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