To Understand Grace, One Must Understand Sin
A commentary of Ralph Erskine's "Gospel Sonnets"
For understanding the reasons for this commentary, click here to read the introduction to this series. The layout of this commentary will be to type up Erskine’s original poetry in the main body and then provide footnotes. I will also try to separate the stanzas based on the content of what’s being said for more helpful reading of his logical flow. Because I can’t change the way Substack structures their blog, I intend the footnotes to be part of reading with the poem. Ideally, they would be “side notes” like in the Christian Focus version of The Marrow of Modern Divinity. For the best modern version of Erskine’s work, you can find it here.
For the best way to navigate this, you can click on the footnote number and it will immediately take you to the commentary part for that portion. You can do the same thing in the commentary part to bring you back to where you were in the poem.
In Gospel Sonnets, Erskine has six parts of poems. There are divided into the following sections: 1) The Believer’s Espousals, 2) The Believer’s Jointures, 3) The Believer’s Riddle, 4) The Believer’s Lodging, 5) The Believer’s Soliloquy, and 6) The Believer’s Principles.
In this first section, Erskine begins his poems on “The Believer’s Espousals”. After the Preface, which was covered last time, Erskine will now enter into an overview of The Fall, the remedy for provided in Christ, and what it means for man to be naturally “wedded” to the Law as a covenant of works.
Chapter 1 is a beautiful yet tragically true poem describing the reality of the Fall in the First Adam. To understand this is to know why the gospel is such good news.
Old Adam once a heav’n of pleasure found1
While he with perfect innocence was crown’d;2
His wing’d affections to his God could move
In raptures of desire, and dreams of love.3
Man standing spotless, pure, and innocent,
Could well the law of works with works content;
Though then, nor since, it could demand no less
Than personal and perfect righteousness:4
These unto sinless man were easy terms,
Though now beyond the reach of wither’d arms.
The legal cov’nant then upon the field,
Perfection sought, man could perfection yield.Rich had he, and his progeny remain’d,
Had he primeval innocence maint’d:
His life had been a rest without annoy,
A scene of bliss, a paradise of joy.5
But subtle Satan, in the serpent hid,6
Proposing fair the fruit that God forbid,7
Man soon seduc’d by hell’s alluring art,8
Did, disobedient, from the rule depart,
Devour’d the bait, and by his bold offence
Fell from his blissful state of innocence.9
Prostrate, he lost his God, his life, his crown,
From all his glory tumbled headlong down,
Plung’d in a deep abyss of sin and wo,
Where, void of heart to will or hand to do;10
For’s own relief he can’t command a thought,
The total sum of what he can is nought.11
He’s able only t’increase his thrall,
He can destroy himself, and this is all.12
But can the hellish brat Heav’n’s law fulfill?
Whose precepts high surmount his strength and skill.
Can filthy dross produce a golden beam?
Or poison’d springs a salutis’rous13 stream?
Can carnal minds, fierce enmity’s wide maw,
Be duly subject to the divine law?
Nay, now its direful threatenings must take place
On all the disobedient human race,
Who do by guilt Omnipotence provoke,14
Obnoxious stand to his uplifted stroke.
They must engulf themselves in endless woes,15
Who to the living God are deadly foes;
Who natively His holy will gainsay,
Must to His awful justice fall a prey.
In vain do mankind now expect, in vain
By legal deeds immortal life to gain:16
Nay, death is threatned, threats must have their due,
Or souls that sin must die17, as God is true.18
To understand the depth of The Fall one must understand the height of Old Eden. Before The Fall, God created a good world full of happiness, peace, loveliness, and delight. Even before consummation and glorification, Old Eden was beautiful and desirable. Adam had the most ideal circumstances to obey the covenant of works. He was created good and without a fallen nature. He had the propensity and inclination toward righteousness and holiness (Gen. 1:26-27; Col. 3:10). We—especially in our depraved nature—could never say, “If I were Adam then I could’ve done better.” The irony of that thought is that it is one from sinful pride and legalism. Therefore, one has already done worse merely with the thought that one could do better.
How different was it for Jesus! He came to triumph where Adam tragically failed. Yet, the conditions for Jesus was significantly worse. Jesus would be tempted in a barren wilderness when Adam was tempted in a pristine Garden (Mark 1:12-13). Jesus would be surrounded by wild beasts when Adam was surrounded by tamed animals. Jesus did not come to this earth in Old Edenic conditions but a Chaotic and Cursed Creation. He came to the lowest of the low. He came to get under the full weight of the yoke of the broken covenant of works in order to lift it off all the backs of the elect (Gal. 4:4).
It also ought to speak to our assurance of salvation. Would Jesus really take up all this and still have us contribute our part in order to be saved? Imagine a world class weightlifter. When he is squatting a heavy weight that he can lift then it would be offensive to him were someone else to come and assist him in the lift as if he couldn’t do it on his own. It is not just that Jesus doesn’t need our help. It is a great offense for us to think we can help Him as if He needed us. The sola “Solus Christus” is crucial to Christianity. It makes all of salvation rest upon Christ on our behalf. He is infinitely glorious not only as the GodMan but also in His work as the GodMan.
For a fantastic work on this, see Thomas Boston’s classic Human Nature In Its Fourfold State.
If it was this good before The Fall, how good will it be for us upon entering glory?
A broken covenant does not cease to bind us. It remains over us yet in its broken form. It requires fulfillment of obedience and satisfaction for the punishment. Romans 7:1 says, “Or do you not know, brothers—for I am speaking to those who know the law—that the law is binding on a person only as long as he lives?” Our inability to fulfill the covenant of works does not make it go away. Rather, it shows us our utter desperation for Someone to fulfill it for us.
It is a saying that is trustworthy and worthy of acceptance: We are saved by works (Rom. 2:6). The question is: Whose works? It cannot be our works—ever. No contribution. No preparation. No addition. No mixture. No cooperation. It must be Christ’s works alone on our behalf as the covenant Surety. Christ, as the Second Adam (Rom. 5:12-21), has to satisfy God’s justice for the covenant of works being broken. There must also be an obedience of the Law for the Law to be fulfilled (2 Cor. 5:21). Let us sing with Augustus Toplady: “Be of sin the double cure, Save me from its guilt and power.”
It is with a robust doctrine of the covenant of works that the profound riches of Christ’s work can be witnessed. This is why theologians such as Herman Witsius (1636-1708) in his great work The Economy of the Covenants spent so much time teaching and explaining the covenant of works. When one understands this they will see more of what it means for Christ to obey the Law and take the curse of sin on the Cross. The results of this fulfillment are that we are not brought back to where Adam was Pre-Fall. Christ brings us to a Post-Redemption state (i.e. the redemption that leads to glorification).
[What I mean by “Post-Redemption” is that the redemptive-historical narrative consists of: Creation, Fall, Redemption, Consummation. Pre-Fall is the state of Creation unaffected by sin. Post-Redemption is the state of consummate perfection of the elect. Post-Redemption does not mean that we ever come to the point where we aren’t redeemed nor that we don’t need Christ. Rather, once the elect come into union with Christ they are forever in union with Christ. Christ will sooner die again than we will ever cease to be in union with Him. If the redemptive-historical phase of Redemption is this side of Heaven then Post-Redemption (aka Consummation) means to be in Beatific Glory with Christ.]
Because of the infinite worth of our Surety, the joy that we will one day experience in glory is of such purity and majesty that we must have glorified souls. In this current state, even as those who are born again, we could not handle the happiness and bliss of heaven. Christ’s redemption has brought us to such heights that we must be perfected (utterly rid of all sin and significantly enhanced in what it means to be human). This is a truth that can calm a troubled soul and a joy that can give hope to one in despair. If Adam’s joy in the Garden Pre-Fall was “a scene of bliss, a paradise” then how much greater is it in Heaven itself? Indeed, it was this joy that Christ looked forward to that powerfully motivated Him to endure the Cross (Heb. 12:2-3).
Think of how backwards, twisted, and perverted it is that Satan would temporarily manipulate or manifest himself in animal flesh to subvert humanity. The order of Creation is that Man is meant to rule over and subdue the animals (Gen. 1:27-30). Satan is reversing God’s order. Satan, manifesting himself as a serpent, is trying to get to Adam through Eve (Gen. 3:1-7). God will reverse Satan’s order when He first addresses Adam, then Eve, and then the Serpent (Gen. 3:8-14). For Adam and Eve, the Lord is patient amidst their blame game. With the Serpent, He shows no mercy but enters straight into cursing. Interestingly, when God pronounces the curse (in order to show how sin has twisted God’s order) He curses the Serpent, then Eve, and then Adam (Gen. 3:14-19). Sin always reverses God’s ordained order.
This is really insightful to how Satan tempts us. He will use Scripture in his temptations of us (like he does with Jesus in Matt. 4:1-11) but he will use them out of their logical order. This is why his attacks can at times mirror the Spirit for a little bit until he finally hooks us with outright sin or doubt. It is vital for the Christian to understand the how, why, and what of the Holy Spirit vs the twisted ways of Satan. Thomas Brooks (1608-1680) in his famous work Precious Remedies Against Satan’s Devices says, “Christ, the Scriptures, your own hearts, and Satan’s devices are the four prime things that should be first and most studied and searched.”
At the foundation of all temptation is this: “This is ‘fair’” (i.e. good, beautiful, worthy). There is good reason for us to develop and hold onto a Christian doctrine of beauty. For a very impressive work on this, see Samuel Parkison’s book Irresistible Beauty.
Thomas Chalmers (1780-1847) understood that in order to grow in holiness and fight against sin that the Christian must see the superior beauty and worth of Christ. For his classic sermon, “The Expulsive Power of a New Affection”, click here.
A major goal of preaching ought to be to preach in such a way where sin is seen as ugly and grace is seen as beautiful. There is far too much psychologizing happening today when it comes to sin. Sin and sinners are explained away more so as victims to their circumstances rather than rebels against God Almighty. It does the same thing that Adam and Eve did right after they sinned: Finger-pointing and blaming.
Sin is wicked. Sin is heinous. Sin is ugly. Yes, we are sinned against. But, responding sinfully to being sinned against is never excused. We ought to expose the masquerade of sin and paint it in its true repulsive colors. When sin is only talked about as sickness, brokenness, and not-as-good then we will never be faithful to God’s Word. Hell then begins to sound like a consolation prize for those who don’t quite make it to Heaven.
We must remember what biblical communication is: It is explaining what Scripture explains, how Scripture explains it, for the intended outcome that Scripture intends. It is true that our words and style might change from culture to culture and language to language. But, truth doesn’t change because God doesn’t change (Mal. 3:6). Regardless of what culture, the explanation of sin, description of sin, and response to sin should be the same even when different words are used. This means that sin ought to be hated (Ps. 97:10; Rom. 12:9) and Christ ought to be adored (Jn. 17:3).
But, especially in reformed circles, we can’t say that we have been faithful to Scripture when we merely explain the horrors of sin. In my opinion, I think there can be a version of the “Reformed Prosperity Gospel”. Here is how it goes: “I feel really good about my relationship with God the more I feel really bad about my sin. And the more I feel really bad about my sin I feel really good about my spiritual maturity.” But, it tends to stop there rather than apprehending Christ.
We must work even harder at explaining the beauty, worth, and value of Christ. We must convince sinners that He is fantastically sufficient for all cases of sin. Sometimes we need to “wrestle” (Gen. 32) God’s grace into people’s conscience who struggle to believe in the sufficiency of Christ. We need to work hard at understanding the different cases of conscience (i.e. casuistry) of our people in order to minister the gospel of that text to them in their different seasons of life. Erskine’s poems will certainly help us with this.
If the general rule is that spending 10,000 hours on something makes one an expert then let’s wisely consider Satan an expert in deception. In our spiritual warfare, we ought never to rely on ourselves or our strategies. Rather, we must seek the power of the Holy Spirit and His means.
Notice that Erskine is not merely saying we lack the ability but—according to our rich reformed heritage as they faithfully exegeted the Scriptures—also the desire and affection for God. Total Depravity is not the doctrine that means (as some claim) that we really seek for God and want God but God refuses us. It is also not the doctrine of us merely lacking the ability. Original Sin has corrupted our nature in such a way that our desires are against God. We lack the ability and the affection for God. We positively want the opposite. Any desire of “God” is not for the God of the Bible but a “god” made in our image (Rom. 3:9-20). It is only when the Holy Spirit renews our mind, will, and affections can we rightly desire and seek God.
Let us be humbly reminded that we are not only called to repent of our sins but also our supposed “good deeds”. It is a sin to depend on anything other than Christ alone for our salvation.
This is a highly unpopular truth. Yet, it is precisely that—truth. Even self-professing Christians hate to hear this. In today’s theological landscape, we are so far off from a biblical understanding of sin and the need of salvation. As a result, we are deprived of a rich understanding of God’s all-sufficient grace in Christ.
Mike Renihan notes that this word means “salutary” and “promoting health”. Gospel Sonnets or Spiritual Songs by Ralph Erskine, ed. Dr. Mike Renihan (Solid Ground Christian Publishers: Birmingham, AL 2010), p. 3.
Can one imagine the horror of such felt experience? Can one imagine what it must have meant for Christ to take such horror on the Cross for a multitude? And yet, wouldn’t it be unthinkable for Christ to go through that on the Cross as our Surety and Representative and yet still have us go through it? For us to take any of such horror is to render Christ’s work short of sufficient for us. How unthinkable!
Anfechtungen (the terrors of the soul) can be experienced by the believer and unbeliever. It is the tormented conscience of sinners in light of God’s holy Law. Without a Mediator there is no mercy in the Law. To depend on the Law for salvation is to be under the curse (Gal. 3:10).
Even the experience of believers can be one of anfechtungen. It is deeply painful and debilitating at times (see Bob Kellemen’s excellent work Counseling Under the Cross). In God’s strange providence, He can allow us to fall under such shadows of cold darkness in the soul. While Satan cannot take away our salvation, he does all he can to bring us into such states of anfechtungen to wear us down. But, in the covenant of grace, God can and does always use such seasons of anfechtungen for our growth, good, and godliness. As Satan tries to throw a cross upon us, God “resurrects” us through that very process.
Erskine’s work is a great antidote to anfechtungen. One can also see Luther’s commentary on Galatians.
Christians ought to do all they can to thoughtfully address legalism. Yes, legalism and antinomianism is a threat to the Christian life. At times, it is misleading to attempt to say which of these is the primary threat. When rightly understood, the primary problem is a lack of ministering Christ as the all in all for all types of sinners in all seasons of the Christian life. This “lack” produces the fruit of legalism and antinomianism.
Some ministers can ask this question of candidates for ordination almost like a trap question. They do so seeking to “shoot across the bow” at others in the presbytery who are supposed legalists/antinomians. Rather, what presbyteries and sessions should look for is if the candidate has an understand of (in the words of Sinclair Ferguson) “The Whole Christ”. And this cannot be merely a intellectual nodding of the head. This must be witnessed in the man’s ministry (preaching, discipleship, etc.) and it must be the very flavor he has in his answers and personal testimony.
But, a danger in this is that there are times when Christians can develop a legalism toward legalism. In other words, what can happen is that in our right judgment of legalism we can end up with the same thing by not emphasizing God’s grace as sufficient for us in Christ. This is why antinomianism is not the cure for legalism. Both lack Christ. Both separate Christ’s “stuff” from Christ.
To address legalism, we must proclaim Christ (Col. 1:28). Christ in all His grace—pardoning grace and empowering grace. Neither are separated from Christ. (Gal. 2:16-3:9). This is the Christ who compels us to stop all working and rest completely upon Him forever (Matt. 11:28-30). And it is from such rest that we work by the power of the Holy Spirit to do good deeds (Rom. 12:1-2). The order is crucial.
The work “from such rest” is not work “after such rest”. This would be the antinomian approach. This approach looks like people saying that they’re not going to fight sin and zealously pursue godliness until they rested for a good enough season. The rest that Christ gives, and that we must always embrace, is one that immediately enables us to put off sin, renew our minds, and put on the new self (Eph. 4:22-24).
Erkine quotes Ezekiel 18:4. Ibid.
The intimacy to which Christ become our Substitute on the Cross is stunning. Without making Him a sinner in nature or deed, He so had our sin transferred to Him in reality that He could be really and truly treated as the worst of all sinners. Yet, all of this never changed the fact that He was completely and perfectly sinless in all faculties of body and soul (2 Cor. 5:21). What a wondrous mystery!
And, if one seeks to assure themselves, they must think of the opposite. Christ so really and truly imputes to us His righteousness by grace alone through faith alone in Him alone (contrary to Roman Catholicism). It is so really and truly yours in Christ that it is as if you really earned it. This is how close our union with Him is. It is Christ’s righteousness but it is so really given to us. It is wholly alien to us. God does not infuse such righteousness in us and then count us righteous. He imputes it to us solely because of Christ. We are “accepted and accounted as righteous in His sight, not for anything wrought in us, or done by us, but only for the perfect obedience and full satisfaction of Christ, by God imputing it to us, and received by faith alone” (WLC 70).